Chinese
被称为六处定。第二，无色界的行者没有肢体的区分，因此要区分所缘。获得第四禅的人，阻断了方形圆形等形状的知觉，白色黄色红色绿色等颜色的知觉，以及山和房屋等触觉的三种知觉。将一切法观想为虚空，超越一切色蕴的知觉，安住于如虚空般的境界，是虚空无边处。舍弃对虚空的执着，安住于唯有“是虚空”之念的识的境界，是识无边处。舍弃对识的执着，安住于“一无所有”的境界，是一无所有处。舍弃对“一无所有”的执着，观察“一无所有”之念的知觉，阻断一切粗大的知觉活动，安住于微细的知觉之中，是无想非非想处。这也被称为非有非无。此外，无论进入三乘中的哪一乘的道，在资粮道和加行道中，以与胜观相关的禅定现证解脱，即见道，因此被称为义善分别禅，也就是说，见道的智慧能够清楚地、直接地见到并分别无我的意义，因此得名。这里是以果之名称呼因。以菩萨道获得第一圣者智慧的极喜地，乃至大乘圣者的禅定，安住于十地之上的有学道和无学道，被佛陀的传承所摄持，是止观双运的体性。因为它们的自性是无漏的智慧，所以后者是如来智慧的体性，止观双运达到究竟，远离了烦恼和习气，是到达了殊胜善法的彼岸的禅定，而前者也与之相应，是其原因，因此得名。一般来说，有漏和无漏有很多种，但这里是根据能否作为我见之对治来区分。也就是说，在资粮道和加行道中，以总义的方式修习无我的止观双运，也能削弱我见。
English
It is called the six abodes of meditation. Secondly, those in the formless realms have no distinction of limbs, so they distinguish the objects. One who has attained the fourth dhyana blocks the perception of shapes such as squares and circles, the perception of colors such as white, yellow, red, and green, and the three perceptions of touch such as mountains and houses. By meditating on all dharmas as space, transcending all perceptions of form and abiding in a state like space, it is infinite space. Abandoning the clinging to mere space, and abiding in the state of consciousness that only thinks "it is space," it is infinite consciousness. Abandoning the clinging to mere consciousness, and abiding in the state of thinking "there is nothing," it is nothingness. Abandoning the clinging to thinking "there is nothing," and examining the perception of thinking "there is nothing," blocking all gross movements of perception, and abiding in subtle perception, it is the realm of neither perception nor non-perception. This is also called neither existence nor non-existence. Furthermore, a person who has entered the path of any of the three vehicles, through the samadhi cultivated in connection with vipashyana on the path of accumulation and the path of application, realizes liberation, that is, the path of seeing, and is therefore known as the dhyana of distinguishing the meaning well, that is, the wisdom of the path of seeing clearly and directly sees and distinguishes the meaning of selflessness, hence the name. Here, the cause is named after the effect. The first bhumi of the bodhisattva path, the Joyful Land, where the first wisdom of the noble ones is attained, up to the samadhi of the Mahayana noble ones, the learners abiding on the ten bhumis and the non-learners, are gathered by the lineage of the Buddhas, and are the essence of the union of shamatha and vipashyana. Because their nature is unpolluted wisdom, the latter is the essence of the Tathagata's wisdom, the union of shamatha and vipashyana is perfected, free from defilements and habitual tendencies, and is the meditation that has reached the other shore of supreme virtue, while the former is also in accordance with it and is its cause, hence the name. In general, there are many kinds of polluted and unpolluted, but here they are distinguished according to whether they can or cannot act as an antidote to the view of self. That is to say, in the path of accumulation and application, the union of shamatha and vipashyana that cultivates selflessness in a general way can also weaken the view of self.
Chinese
即使是断除地下的种子，也不是像从根拔起那样地断除，所以没有放在那里。圣者有学的寂止和胜观，像从根拔起那样地断除我见。在无学地，我见的细微习气也已穷尽，所以被称为无漏。像这样，从凡夫的受用到如来地的所有禅定，其本质都是不散乱于外境，而是向内专注一心。而成就和圆满这种禅定的因，就是不忘失所缘和行相的持续忆念，以及依靠欢喜的精进。其中，凡夫由于与显现执着于我的状态相连，所以通过忆念和精进的因来成就对所缘的专注一心的禅定。入道者则用证悟无我的智慧之汁来调和并成就它。在佛地，所缘和行相，或者境和有境，或者细微二取的所有习气都已止息，有境的智慧与境法界远离戏论而成为一体，恒常不离这种境界，因此是向内专注一心。除了忆念和精进等名称之外，没有特别的勤作。因此，初学者首先为了成就胜观的基础，使心变得堪能，总是以忆念和正知将心专注于善的所缘上进行修习。当忆念的相续中断，心向外散乱时，立即以正知摄持，然后以精进再次将心拉回到所缘上进行修习，像这样长期串习。经中说，瑜伽母经中讲了九种安住的方法，即：安住心。持续安住。返回安住。近安住。调伏。寂静。极寂静。专注一境。等安住。其中，第一是安住于所缘。第二是持续安住于该所缘。第三是知道散乱后断除它。第四是断除散乱后，一次又一次地努力安住于该所缘。第五是生起欢喜。第六是调
English
Even when cutting off the seeds in the ground, it is not cut off in the manner of uprooting from the root, so it is not placed there. The pacification and insight of the noble learners abandon self-view in the manner of uprooting from the root. In the state of the non-learner, even the subtle imprints of self-view are exhausted, so it is called uncontaminated. Thus, all the meditations from the ordinary person's experience to the state of the Tathagata are essentially holding the mind one-pointedly inward without being distracted by external objects. The cause for achieving and perfecting this is continuous mindfulness that does not forget the object and aspect, and it depends on the condition of joyful diligence. Furthermore, ordinary people, being manifestly attached to self, accomplish one-pointed meditation on the object through the cause of mindfulness and diligence. Those who have entered the path accomplish it by mixing it with the juice of wisdom that realizes selflessness. In the state of Buddhahood, the object and aspect, or the object and the subject, or all the subtle imprints of dualistic appearance are ceased, and the wisdom of the subject becomes one with the object, the Dharma-dhatu, free from elaboration, and always unwavering from that state, so it is one-pointed inward. There is no special effort other than the mere designation of mindfulness and diligence, etc. Therefore, beginners, in order to first make the mind workable as a basis for higher vision, always cultivate by placing the mind one-pointedly on a virtuous object with mindfulness and awareness. When the continuity of mindfulness is interrupted and the mind becomes distracted outward, it is immediately grasped by awareness, and then with diligence, the mind is drawn back to the object and cultivated again, and such a continuity is practiced for a long time. It is said that the Mother Sutra teaches nine methods of settling the mind, which are: settling the mind; settling continuously; returning and settling; settling closely; taming; pacifying; completely pacifying; making one-pointed; settling equally. The first is settling the mind on the object. The second is settling continuously on that same object. The third is knowing distraction and abandoning it. The fourth is abandoning distraction and striving again and again to settle on that same object. The fifth is generating joy. The sixth is tam
Chinese
看到散乱的过患，从而极度平息不悦。第七是遣除昏沉和睡眠等。第八是通过现前作意而进入。第九是当心平等时，行舍。慈氏怙主在名为如是的语句中开示。如是修习之时，宣说了极多不顺品的散乱之因。在《念住经》中也说：‘种姓之子，这十种会中断菩萨的禅定和诵读。何为十？即是：听喧嚣之语，绘画，作诗，思虑星宿和星辰，将获得的食物据为己有，如食肉女般思虑转化财物，依赖国王，不询问智者，邀请安乐为客，居住于鬼地。此乃十种。’因此，断除这些，仅仅安住于心的相续不散乱，如果修成共同的禅定，那么它的作用是生起身心极度调柔的安乐，并且成为成就各种神通的基础。当禅定成就之时，其果是忆念前世，以及知晓他人之心等神通，此外，还能获得尽灭和胜伏等声闻和共同的功德。在次第修习这些世间禅定时，初禅的近分六作意之时，是粗略的寻和细致的伺二者都具备。六作意是：以对上下界的自性，寂静和粗猛，听闻和思维混合的方式作意，是为自性极度明了作意。超越听闻和思维，达到寂止和胜观，是为信解作意。生起断除三大欲烦恼的道，是为真谛作意。从那之中生起的小小喜乐的触受，是为喜乐烟云作意，是为断除中等三种欲烦恼的阶段。审察微细烦恼的有无，从而断除小小三种烦恼，是为审察作意和结合边际作意。初禅的
English
Seeing the faults of distraction, one thoroughly pacifies displeasure. The seventh is to eliminate dullness and sleep, etc. The eighth is to enter through manifest engagement. The ninth is to practice equanimity when the mind becomes balanced. Maitreya, the Protector, taught in a statement called 'Thus it is.' When meditating in this way, many causes of distraction, which are unfavorable factors, are taught. Also, in the 'Mindfulness Sutra,' it says: 'Son of good family, these ten things interrupt the meditation and recitation of Bodhisattvas. What are the ten? They are: listening to noisy talk, drawing pictures, composing poetry, contemplating constellations and stars, claiming acquired food as one's own, thinking of transforming wealth like a flesh-eating demoness, relying on kings, not questioning the wise, inviting comfort as a guest, and dwelling in haunted places. These are the ten.' Therefore, having abandoned these, and abiding solely in the uninterrupted flow of mind, if one accomplishes common meditation, its function is to generate the bliss of extreme pliancy of body and mind, and it serves as the basis for accomplishing various siddhis. When that meditation is accomplished, the result is the recollection of past lives, and clairvoyance such as knowing the minds of others. Furthermore, one obtains the qualities common to Shravakas, such as cessation and suppression. When gradually meditating on these worldly form absorptions, at the time of the six preparatory mental engagements of the first dhyana, both coarse investigation and subtle analysis are present. The six mental engagements are: Attending to the characteristics of the higher and lower realms with a mixture of hearing and thinking, in terms of peace and roughness, is attending to the nature of thorough understanding. Having transcended hearing and thinking, and having reached tranquility and insight, is attending to faith. The arising of the path that abandons the three great desire-afflictions is attending to truth. The touch of small joy and bliss that arises from that is attending to the smoke of joy, which is the stage of abandoning the three intermediate desire-afflictions. Examining the presence or absence of subtle afflictions, and thereby abandoning the three small afflictions, is attending to analysis and attending to the limit of union. The first
Chinese
正行时，没有寻伺只有伺察。其余的第二禅、第三禅、第四禅这三个禅定中，寻伺和伺察两者都没有。初禅是二禅的近分定等等，次第由前前是后后的近分定。同样，四禅是空无边处生处的等持的近分定等等，对于后面的三个无色定也应当了知。依靠有顶，圣者们也能修成灭尽等持。因此，这九种等持被称为三乘圣者见道和修道的所依处。然而，灭尽定对于小乘圣者中的不来果以下是为了现法乐住，大乘圣者仅仅是为了修习禅定，并非必须依靠它才能获得见道和修道。而且，八种禅定也并非都需要作为现证见道和修道的所依处，因为小乘道的果位中，在证得不来果之前，不一定需要获得初禅的实际证悟。而且，大乘圣道也主要以四禅为所依。第三，宣说生起道之功德的禅定。总的来说，三乘的道和果的功德，所有这些生起的因都是止观二者，因为所有的等持之门都包含在止观双运之中。如果止住没有稳固，那么胜观就像风中的灯火一样，既不清晰也不能持久，因此不能摧毁障碍。而没有胜观的止住，不能断除障碍的种子，无论多么好，也不能超出轮回的因。因此，下乘和上乘的道都需要止观双运。止住的力量使分别念的风心不动摇，胜观的力量则能从根本上拔除愚痴的障碍和坏聚见等。其中，声闻的等持成分较多，智慧成分较少。菩提心
English
In the actual practice, there is no investigation but only analysis. In the remaining second, third, and fourth dhyanas, both investigation and analysis are absent. The first dhyana is the preparatory stage for the second, and so on, with each preceding one being the preparatory stage for the subsequent one. Similarly, the fourth dhyana is the preparatory stage for the samadhi of the sphere of infinite space, and so on. The same should be understood for the latter three formless realms. Based on the peak of existence, noble beings can also accomplish the samadhi of cessation. Therefore, these nine samadhis are known as the basis for the paths of seeing and cultivation for all three vehicles. However, the samadhi of cessation is only entered into by Hinayana noble beings up to the non-returner for the sake of dwelling in bliss in this life, and by Mahayana noble beings merely for the sake of practicing concentration. It is not the case that one must rely on it to attain the paths of seeing and cultivation. Furthermore, it is not necessarily the case that all eight dhyanas are needed as a basis for actualizing the paths of seeing and cultivation, because in the Hinayana path, it is pervasive that one does not necessarily need to attain the actual realization of the first dhyana before attaining the fruit of non-return. Moreover, in the Mahayana noble path, the fourth dhyana is shown to be the most important basis. Third, explaining the dhyana that generates the qualities of the path. In general, the cause for generating all the qualities of the paths and fruits of the three vehicles is the union of shamatha and vipashyana, because all the doors of samadhi are included in the union of shamatha and vipashyana. If shamatha is not stable, vipashyana is like a lamp in the wind, unclear and not lasting long, and therefore unable to destroy obscurations. Without vipashyana, shamatha cannot cut the seeds of obscurations, and no matter how good it is, it cannot transcend the cause of samsara. Therefore, the union of shamatha and vipashyana is necessary in common for all paths of the lower and higher vehicles. The power of shamatha makes the mind, which is like the wind of conceptual thought, unmoving, while the power of vipashyana uproots ignorance and the view of the aggregates as a real self, etc. Among them, the Hearers have more concentration and less wisdom. Bodhicitta