English
As it is said in the scripture: "Possessing all aspects, proclaiming various dharmas." As stated in the scripture, through the perfect activities such as turning the wheel of Dharma, all sentient beings are established in the three enlightenments. Its nature is the wisdom that follows the path of meditation in the Mahayana, becoming the essence of complete abandonment and realization. At this time, all the qualities such as the eighteen unshared dharmas of the Buddha, including the absence of times of non-equilibrium, as well as the ten powers, the four fearlessnesses, and so on, are manifested, and one becomes a Buddha. These can be extensively classified into three
Chinese
如是之法。 十八说的是什么， 一切种智和 称为法身。 如是二十一类中， 初为三十七道品， 以前在道位时，从资粮道开始，次第圆满诸道品，以获得且不退失之相，安住于心相续中，即与前者等同。 四无量是如《经庄严论》之义，如前所说。 八解脱是： 变化道之三解脱， 无色之四解脱， 灭尽解脱共八。 初、变化道有三， 内以有色想，观外色等而作变化等，有色观色解脱。 内以无色想，如是而作，无色观色解脱。 如是串习变化，然于妙色及可意等欲变，若于不妙及不可意等不欲变时，以变化不圆满故，是故妙与不妙二者，唯是互相观待及分别假立，实无所有而平等观，不净解脱为三。 二、四无色解脱是： 虚空无边处解脱， 识无边处解脱， 无所有处解脱， 非有想非无想处解脱。 三、灭尽解脱是： 获得八定之圣者，遮止七聚及其眷属，除阿赖耶识外，于无心之灭受想之等持而入定。 对此，声闻等不许有六识聚，故于遮止六聚后，除身外，虽无心之相续，然于后时生心时，谓从先前灭尽之心之种子而生。 有些则谓从身中所有之心种子而生。 又有一些则谓细微之意识不灭等，然大乘等则谓从阿赖耶识而生。 能入此定者，小乘中说有二种，即...
English
Such is the Dharma. What is explained as eighteen, is the Omniscience and is called the Dharmakaya. As it is said, among the twenty-one categories, the first is the thirty-seven factors of enlightenment. Previously, during the path, starting from the path of accumulation, the factors of enlightenment are gradually perfected. They are obtained and remain without deterioration in the mind stream, similar to the previous ones. The four immeasurables are as explained before, according to the meaning of the verses in the Ornament of the Sutras. The eight liberations are: three liberations of the transformative path, four liberations of the formless realm, and the liberation of cessation, making eight in total. First, among the three of the transformative path: Having the perception of internal form, one looks at external forms and performs transformations, etc., this is the liberation of form-possessing looking at form. Having the perception of internal formlessness, one does accordingly, this is the liberation of formless looking at form. Even if one is accustomed to transforming in this way, if one desires to transform into beautiful and pleasing forms, but does not desire to transform into unbeautiful and displeasing forms, then the transformation is not complete. Therefore, both beautiful and unbeautiful forms are merely relative and conceptually imputed, without inherent existence, and one views them equally. The liberation of ugliness is the third. Second, the four formless liberations are: the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, and the liberation of the sphere of neither perception nor non-perception. Third, the liberation of cessation is: An arya who has attained all eight samadhis blocks the seven aggregates along with their retinue, and enters into a state of meditative absorption that prevents perception and feeling without mind, except for the alaya consciousness. In this regard, the Hearers do not accept more than six aggregates of consciousness, so after blocking the six aggregates, except for the body, there is no continuity of mind. However, when the mind arises later, they believe that it arises from the seeds of the previously ceased mind. Some say that it arises from the seeds of mind present in the body. Others say that the subtle mind consciousness does not cease, etc. However, the Mahayana schools believe that it arises from the alaya consciousness. According to the Hinayana, there are two types of people who can enter this state, namely...
Chinese
既是阿罗汉又是俱分解脱，证得不还果的八禅定者才能入定。其他人不能，因为所有凡夫在任何时候都无法摆脱我执，无法阻止烦恼意。而且，不还者不可能获得有顶天的禅定，因此无法入定于极其微细的止灭定。从智慧方面解脱的阿罗汉也因为没有获得有顶天的禅定而无法入定。因此，对于入止灭定，在后来习惯的情况下，可以从任何一种禅定或者欲界心中入止灭定，但在最初新获得的时候，“在微细又微细的尽头”，因为有顶天的心念流动微细，依靠它，容易阻止意识和感觉的粗细流动。依靠它，以出世间的道来阻止有烦恼的意，从而现证止灭定。渐次安住的九次第定是：四禅定，四无色定，以及止灭定，共九种。解脱和入定的区别是：从自地的障碍中解脱出来是为解脱，使身体的四大种和心及心所达到平衡是为入定。所谓渐次安住，是指这九种入定在最初现证的时候，是逐渐依次在相续中产生的，不可能在没有获得初禅之前就获得二禅。
English
Only those who are both Arhats and liberated in both aspects, and who have attained the eight meditative absorptions of non-returners, are able to enter into equipoise. Others cannot, because all ordinary beings are unable to separate from self-grasping at all times and in all ways, and cannot prevent afflicted mind. Moreover, it is impossible for stream-enterers and once-returners to attain the mind of the peak of existence, so they cannot enter into equipoise on the extremely subtle cessation. Arhats who are liberated from the aspect of wisdom also cannot enter into equipoise because they have not attained the mind of the peak of existence. Therefore, to enter into equipoise on cessation, in the case of later habituation, one can enter into cessation equipoise from any of the meditative absorptions or even from the mind of the desire realm, but at the time of first newly attaining it, "at the end of the subtle and subtle," as it is said, because the mind of the peak of existence is subtle in its movement, it is easy to stop the subtle and coarse movements of perception and feeling that depend on it. Relying on it, one blocks the afflicted mind with the path that transcends the world, and thereby manifests cessation equipoise. The nine successive abidings are: the four dhyanas, the four formless absorptions, and cessation equipoise, making nine. The difference between liberation and equipoise is: liberation is so called because one is liberated from the obscurations of one's own ground, and equipoise is so called because it equilibrates the great elements of the body and the mind and mental factors. The term "successive abiding" means that when these nine equipoises are first manifested, they arise gradually and sequentially in the continuum, and it is impossible to attain the second dhyana before attaining the first dhyana.
Chinese
绘制一个圆形，用其他颜色确定边界。天空是建筑物等孔洞中的天空。对于意识来说，是从墙孔等处升起的日月和灯光的光点。这样修习成就后，地成就了，就能像地一样在水上行走，将天空变成地，将身体变成地等等。水成就了，就能降下水雨，也能像水一样在地上让鸟雀进入，将身体变成水等等。火成就了，就能将身体变成火堆，也能焚烧其他事物和普通火焰等等。风成就了，就能像风一样无碍地行走，将身体变成风。颜色成就了，就能将身体和一切显现都变成蓝色、黄色、白色、红色，即各自的根本颜色。天空和意识成就了，就能使身体和事物隐形，并能用天眼看到景象等等。八胜处是：内心对色产生认识，从而胜伏并认识外面的大色。胜伏并看到。内心对色产生认识，从而胜伏一切外面的小色等等，如前所述。内心对无色产生认识，从而胜伏一切外面的大色等等，如前所述。内心对无色产生认识，从而胜伏一切外面的小色等等，如前所述，即四种胜伏形状。内心对无色产生认识，从而胜伏并认识外面的蓝色、黄色、白色和红色。胜伏并看到，即四种胜伏颜色，共八种。这些的意义是，在自己的身体上安立无色的认识，以及不破坏自己身体上对色的认识这两种方式，来观看外面的美与不美、好与坏等，不执着于任何一方，而是将它们变成更大或更小等等，从而进行幻化变化。也就是说，通过止的方面来胜伏并认识，通过观的方面来胜伏并看到。内心对有色和无色产生认识的意义是，在进行幻化时，幻化者自己
English
A circle is drawn, with the boundary defined by other colors. The sky is the sky within the holes of buildings, etc. For consciousness, they are the light spots of the sun, moon, and lamps rising from wall holes, etc. When accomplished by meditating in this way, when earth is accomplished, one can make water like earth, transform the sky into earth, transform the body into earth, and so on. When water is accomplished, one can cause rain to fall, and also walk on the ground like water, allowing birds to enter, transform the body into water, and so on. When fire is accomplished, one can transform the body into a fire heap, and also burn other things and ordinary fire, and so on. When wind is accomplished, one can walk unimpeded like the wind, transform the body into wind. When colors are accomplished, one can transform the body and all appearances into blue, yellow, white, red, that is, each of their fundamental colors. When sky and consciousness are accomplished, one can make the body and things invisible, and see sights with the divine eye, and so on. The eight abhibhayatanas are: internally perceiving form, thereby overcoming and knowing the external great forms. Overcoming and seeing. Internally perceiving form, thereby overcoming all external small forms, etc., as before. Internally perceiving no form, thereby overcoming all external great forms, etc., as before. Internally perceiving no form, thereby overcoming all external small forms, etc., as before, that is, the fourfold overcoming of shapes. Internally perceiving no form, thereby overcoming and knowing the external blue, yellow, white, and red colors. Overcoming and seeing, that is, the fourfold overcoming of colors, totaling eight. The meaning of these is to establish the perception of no form on one's own body, and also, through the two ways of not destroying the perception of form on one's own body, to look at external beauty and ugliness, good and bad, etc., without clinging to any one side, but transforming them into larger or smaller, etc., thereby performing magical transformations. That is to say, through the aspect of shamatha, one overcomes and knows, and through the aspect of vipashyana, one overcomes and sees. The meaning of internally perceiving form and no form is that when performing magical transformations, the transformer himself
Chinese
这是显现与不显现于他者的差别。或者，如果认为证得了无色界的禅定，那么这很容易，但如果不是，则必须仅仅保持无色界的观念。如果认为内在显现为色，如果未证得无色界，那么这很容易，但即使不是，也不要显现无色界，而仅仅保持色的观念。因此，如果证得了无色界的禅定，则依赖于任何一种禅定之色，如果未证得无色界，则认为依赖于第四禅而修习胜伏。无烦恼是：声闻无烦恼之见，人之烦恼全断灭，城邑等处彼烦恼，永断胜者无烦恼。如是说，声闻众在前往城邑等地时，以神通观察自己是否会因依赖他人而生起贪嗔等烦恼，如果确定会生起，则不去那里。而圆满正等觉则在如此考虑时，特意前往那里，通过说法和神变等方式调伏他们，从而使他们的相续中永远断除烦恼。知所愿处是：声闻以意欲知任何所欲之事，也首先想“我应知此事”，然后入于极顶之禅定，通过观察而知晓。佛陀则是：佛陀知所愿处，任运成就离贪著，无有障碍恒常住，一切问题皆能答。如是说，不依赖勤作而任运成就，断除烦恼障故无贪著，断除所知障故无障碍，相续不断故恒常住，三界的一切有情同时以多种不同的语言提问，也能如实地以各自的语言和想法同时回答，具备这五种殊胜功德。五神通和四无碍解与前述相同。四种一切清净是：于受生、住、舍自在，所依身清净，于色、声、香、味、触等成就和转变自在，受用清净，所缘清净。