English
. The main body of the fourth Dhyana has four branches: the complete purification of mindfulness, which is free from the eight faults of the lower grounds, and the complete purification of equanimity of formations, these two are the antidote branches that abandon the bliss of the third Dhyana. Equanimity of feeling is the benefit branch. Complete purification of Samadhi is the support branch. The eight faults are: the two of investigation and analysis present in the first Dhyana, the two of exhalation and inhalation present below the third, the two of suffering and displeasure present in the desire realm, the pleasantness present below the second, and the bliss of the third Dhyana. Because it is free from these eight, it is like a windless lamp, without movement and extremely pure. The ninth mind-abiding mentioned earlier, which is the one-pointedness of desire mind, and the six that divide the first Dhyana into equal and superior parts, whichever is relied upon, can accomplish the main body of the unpolluted, transcendental path, therefore it is also called the six Dhyana grounds. The four formless absorptions are: the fourth Dhyana's conceptualization also has the characteristic of disenchantment. In particular, without the concept of form, only space is endless. Just abiding in that alone, the complete habituation is the absorption of the sphere of infinite space. Similarly, blocking the concept of only space, only conceptualizing as consciousness is the infinity of consciousness. Again, blocking that, abiding in the concept of nothing at all is the sphere of nothingness. Again, blocking that, abiding in neither existence nor non-existence is the absorption of neither perception nor non-perception, or the peak of existence absorption, these are the four. Thus, if these eight Samadhi-form are not combined with the wisdom of the unpolluted, transcendental insight, then it is the polluted worldly path, also called the meditation of ordinary people's practice. Relying on the main bodies of the four Dhyanas, the four immeasurables such as loving-kindness, and the worldly superknowledges, the divine eye, the divine ear, knowing the minds of others, recollection of past lives, and the knowledge of death and rebirth, these five are extremely famous as the distinctions of the qualities of the upper realms. Those who enter the vehicle must first generate these Samadhis and qualities, and then accomplish higher distinctions, therefore superknowledges and so on are needed.
Chinese
作为一切功德的基础，特别是依靠第四禅定的正行，如果修习无漏圣道，虽然不像无色界那样过于寂静，但也不是不明显。也没有像第三禅等下层境界那样微细摇动的过失，所以称为极顶，是最殊胜的。不仅如此，依靠有顶天的正行之心，圣者们也能获得灭尽想受的等持等等。外道的梵志和外道徒，以及内道的声闻和缘觉也将其作为追求和修习的目标。因为也是进入佛陀教法的次第修行者的前行法，所以要知道并学习行步的修习。第五，行持：是行持有漏的十善业道及其眷属。这是从断除十不善的角度来命名的。《宝鬘论》中说：“不杀生和不偷盗，不舍弃他人的妻子，不邪淫和离间语，粗语和无义语，没有贪欲和害人之心，完全舍弃自己的见解，这些是十白业道。”此外，身体的顶礼绕转，口中的念诵，心中的利他之心等，尽力将身语意三门投入善行。如《圣者之庄严》中所说：“应供养者善供养，特别慈爱无依者，不忘所受之恩，这是圣者们的行持。”这三种是与善良风俗相符的行为。在《辨别之小品》中说：对三宝生起信心，不感到厌倦；恒常修习殊胜的法；学习精通美好的学问；无论做什么都要适度和有节制；不参与未经委托之事；眼光放远，追随前辈；报答过去、现在、未来三世父母的恩情；兄弟和父系亲属之间和睦相处；依次尊敬长者；友善对待邻居；尽力帮助亲近的善知识；对与政治相关的亲疏之人一视同仁；精通工艺技术而利益他人；以恩德救护所依赖之人。
English
Being the basis of all virtues, especially relying on the actual practice of the fourth dhyana, if one cultivates the undefiled noble path, although it is not as extremely tranquil as the formless realms, it is also not unclear. There is also no fault of subtle movement like the lower realms such as the third dhyana, so it is called the peak, which is the most excellent. Moreover, relying on the mind of the actual basis of the peak of existence, the noble ones also attain the samadhi of cessation of perception and feeling, etc. The Brahmins and heretics of external paths, as well as the Shravakas and Pratyekabuddhas of the Hinayana of internal paths, also regard it as a goal to be pursued and cultivated. Because it is also a preliminary practice for those who enter the Buddha's teachings in stages, one should know and learn the practice of walking. Fifth, conduct: It is the practice of the ten virtuous actions with outflows and their retinue. This is named from the perspective of abandoning the ten non-virtues. As it is said in the "Garland of Jewels": "Not killing and not stealing, not abandoning the wives of others, not engaging in sexual misconduct and divisive speech, harsh speech and meaningless speech, without greed and harmful thoughts, completely abandoning one's own views, these are the ten white paths of action." Furthermore, prostrations of the body, recitations of the mouth, altruistic thoughts of the mind, etc., exert effort to engage the three doors in virtue as much as possible. As it is said in "The Ornament of the Holy Ones": "Those who are worthy of offering are well offered, especially loving those who are without protectors, not forgetting the kindness received, this is the conduct of the holy ones." These three are behaviors that are in accordance with good customs. In the "Small Section on Discrimination" it says: To generate faith in the Three Jewels without weariness; to constantly practice the excellent Dharma; to study and become proficient in good learning; to do everything with moderation and restraint; not to participate in matters that have not been entrusted; to look high and follow the predecessors; to repay the kindness of parents of the past, present, and future three times; to live in harmony among brothers and paternal relatives; to respect elders in order; to treat neighbors kindly; to help close spiritual friends with difficulties; to treat those close and distant related to politics equally; to benefit others by being skilled in crafts and technology; to protect those who rely on one's kindness.
Chinese
安住于地下，阻止恶行的计谋，建立国家安乐的方案，将一切事业归于佛法，来世以“子嗣”一词指代父母等所有家眷商户。注释：子嗣应获得菩提之基。如是说，应修学十六种清净人法，特别是为了转生到梵天等处，应修慈悲喜舍四梵住，以及书写供养等十种佛法行持，黑汝迦嘎尔波中也如是说。第六是果：一般来说，不与禅定相关的有漏善业的力量大小，会导致转生到四大部洲的人和六欲天等十种高处。广而言之：行持十善，断除不善，是转生到欲界天和人道的因。正如《道次第》中所说：主要受持十善，善与不善不衰减，是天与人的生处，未证平等，都在欲界中。也就是说，通过这些，可以达到欲界最究竟的安乐，即转轮圣王和自在天主之间。因此，《楞伽经》中以“所行之主”来称呼，说是天道。具体而言，习惯于色界和无色界的等持，就是产生果的禅定，即产生自地的果。也就是从四禅来说，习惯于初禅的等持小者，转生到梵众天，习惯于中者，转生到梵辅天，习惯于大者，转生到大梵天，这是初禅的三处。同样，习惯于二禅的等持小、中、大三种，转生到少光天、无量光天、极光净天这三处。第三禅，转生到少净天、无量净天、遍净天这三处。第四禅，转生到无云天、福生天、广果天，这是凡夫的十二处。第四禅与无漏圣慧相结合，修习小、中、大、极大的五种禅定，转生到无烦天、无热天、善现天、善见天、色究竟天这五净居天。认为这五者是
English
Dwelling underground, preventing evil schemes, establishing plans for national peace and happiness, entrusting all endeavors to the Dharma, referring to all family members and merchants such as parents in the future with the term "descendants." Note: Descendants should obtain the basis of Bodhi. As it is said, one should study the sixteen pure human Dharmas, especially to be reborn in Brahma realms and so on, one should practice the four Brahmaviharas of love, compassion, joy, and equanimity, as well as the ten Dharma practices such as writing and making offerings, as also stated in Heruka Galpo. Sixth is the result: Generally, the strength of contaminated virtuous actions, whether great or small, unrelated to meditative absorption, will cause rebirth in the ten higher realms, such as humans in the four continents and the six desire realms. In detail: Practicing the ten virtues and abandoning non-virtue is the cause of being born in the desire realm gods and humans. As it says in the Lamrim: Mainly taking up the ten virtues, without diminishing virtue and non-virtue, is the birthplace of gods and humans, without realizing equality, all within the desire realm. That is to say, through these, one can reach the ultimate happiness of the desire realm, between a universal monarch and the lord of the Paranirmita-vasavartin gods. Therefore, in the Lankavatara Sutra, it is referred to as the "chief of those who go," saying it is the vehicle of the gods. Specifically, being accustomed to the samadhi of the form and formless realms is the dhyana that produces the result, that is, producing the result of one's own ground. That is, from the four dhyanas, being accustomed to the small samadhi of the first dhyana, one is reborn in the Brahma-parisadya heaven; being accustomed to the medium, one is reborn in the Brahma-purohita heaven; being accustomed to the great, one is reborn in the Maha-brahma heaven; these are the three places of the first dhyana. Similarly, by being accustomed to the small, medium, and great samadhi of the second dhyana, one is reborn in the Parittabha heaven, the Apramanabha heaven, and the Abhasvara heaven, these three places. In the third dhyana, one is reborn in the Parittasubha heaven, the Apramanasubha heaven, and the Subhakrtsna heaven, these three places. In the fourth dhyana, one is reborn in the Anabhraka heaven, the Punyaprasava heaven, and the Brhatphala heaven, these are the twelve places of ordinary beings. Combining the fourth dhyana with the stainless wisdom of the noble ones, practicing the five dhyanas of small, medium, large, very large, and extremely large, one is reborn in the Avrha heaven, the Atapa heaven, the Sudrsa heaven, the Sudarsana heaven, and the Akanistha heaven, these five pure abodes. It is held that these five are
Chinese
对于圣者而言，由于无法仅通过凡夫俗子和有漏世间道来修行，所以被称为清净的处所。特别是，在《如意宝藏》等论著中说，众生最初迷惑时，由于不认识阿赖耶识无记性，执取和分别越来越粗大，因此从上到下逐渐发展，所以这里也认为有凡夫俗子。无论如何，孩子们因为没有获得对色界的离贪，并且贪恋禅定的滋味而流转。如《道次第》中所说：四无量和四禅定，依次执着为我，将一切色法都执着为我，这就是次第生于梵天。四无色是：由于缺乏观的智慧，将受、想、行、识这四蕴与定等同，执着于具有这四蕴的等持，因此生于无色界天。其中说到：没有证悟平等和无色，没有认识到四名蕴的空性，如果安住于四生处，就会生于有顶天。也就是说，虽然无色界没有以粗色划分的其他处所，但从胜劣、寿命长短、上下等角度来说，还是有差别的。而且，在《时轮》、《大圆满》等论著中，也分别讲述了处所等。无论如何，从上到下，等持越来越广大和稳固，并且从寿命长等角度来说，殊胜增上的安乐果报也特别超胜。这两者在《楞伽经》中也被称为梵天的乘。第二是，《心髓经》中说：不了知和颠倒知。对此，以前的论师们似乎有不同的观点。这里按照比玛拉的小释和莲花生大师所著的《窍诀观鬘》的观点，不了知分为散乱和断见两种，颠倒知分为常见和外道。其中前两种是没有被宗派改变观念的凡夫俗子。其中，世间散乱者是指：对于缘起因果的法，无论是有还是没有，都不进行观察，也不取舍，所以称为散乱者。如《斯巴经》中说：什么都不了知就是世