Chinese
生起快乐感受的禅定，作为因生起的第一个禅定中，有三种感受，即：意乐、感受乐和舍。第三是：二禅等中，身体、眼睛和耳朵的识产生，任何是，那属于第一禅，那是非记别、非烦恼。意思是说，二禅等更高的禅定中，身体、眼睛、鼻子的识，有发起作用，一般来说是有的，但因为不是自己地盘所摄，所以有差别是合理的。像那样的发起作用，任何是，那属于第一禅的缘故。眼睛和耳朵的自性，既不是记别，也不是烦恼。第二，那些的特点有四种：获得的方式，获得后显现的方式，所缘的差别，以及连同对治的所断的断除方式。第一种里有：真实，以及在什么等持的结尾生起等持的分析，清净的分类，以及顺便提及的顿超的安立。第一种是：不具彼贪离，从生而得清净，无漏贪离者，烦恼退失生。意思是说，有获得等持清净的方式，因为对下地离贪，以及除了有顶，从下地生起，获得不具彼者。以无漏的禅定离贪而获得，以烦恼的禅定，完全退失和从上地生到下地而获得。第二是：无漏之后随即，上下三间善，生于净地如是，自地之烦恼亦，从烦恼者自净与，烦恼下之净一亦，死殁净者烦恼皆，从烦恼者非上地。意思是说，在无漏之后，没有立即获得禅定，因为自己的后上地和下地自身三者之间的善，是从禅定中生起的缘故。在禅定清净者的结尾，没有获得许多法，因为像之前一样，也获得了自己地盘下地等的禅定清净者，以及自己地盘的烦恼者。在烦恼的禅定结尾，出现三种，即：自己地盘的清净者，烦恼者，以及下地的清净者之一也获得了。
English
In the first dhyana that arises as a cause for generating pleasant feelings, there are three kinds of feelings: mental pleasure, sensory pleasure, and equanimity. The third is: In the second dhyana and so on, the consciousness of body, eyes, and ears arises. Whatever it is, that belongs to the first dhyana. That is neither indeterminate nor afflicted. That is to say, in the second dhyana and so on, the consciousness of body, eyes, and nose in the higher realms has the function of arousing. Generally speaking, it exists, but because it is not included in its own realm, it is reasonable to have differences. Whatever such arousal is, it belongs to the first dhyana. The nature of the eyes and ears is neither determinate nor afflicted. Secondly, those characteristics have four aspects: the way of obtaining, the way of manifesting what has been obtained, the difference of the object, and the way of abandoning what is to be abandoned, together with the antidote. The first one includes: reality, an analysis of which samadhi gives rise to samadhi at the end, the classification of purity, and the incidental establishment of sudden transcendence. The first is: Not possessing it, free from desire, purity is obtained from birth, by the desire-free of the uncontaminated, afflicted deterioration by birth. It means that there is a way to obtain pure samadhi, because one is free from desire for the lower realm, and except for the peak of existence, one obtains not possessing it from being born in the lower realm. It is obtained by the uncontaminated dhyana being free from desire. The afflicted dhyana is obtained by complete deterioration and by being born from the upper realm to the lower realm. The second is: Immediately after the uncontaminated, the virtue between the upper, lower, and third, arises from the pure ground, likewise, the afflictions of one's own ground also, from the afflicted, one's own purity and, the purity of one lower than affliction also, from death and transference, all afflictions, from the afflicted, not the upper ground. It means that one does not immediately obtain dhyana after the uncontaminated, because the virtue between one's own subsequent upper ground and lower ground, the third of oneself, arises from dhyana. At the end of the pure dhyana, many dharmas are not obtained, because, like before, one also obtains the pure dhyana of one's own ground, lower ground, etc., and the afflicted of one's own ground. At the end of the afflicted dhyana, three arise, namely: the pure of one's own ground, the afflicted, and one of the pure of the lower ground is also obtained.