Tibetan
འདོད་ཆགས་དང་བྲལ་ཏེ། རང་སའི་མིང་བཞིའི་ཕུང་པོ་ཙམ་ལ་དམིགས་པའི་ཏིང་ངེ་འཛིན་ནོ། །ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད་ནི། ཆོས་ཀུན་ཅི་ཡང་མེད་དོ་སྙམ་དུ་སྦྱོར་བའི་དུས་སུ་ཡིད་ལ་བྱེད་ཅིང་། དངོས་གཞིའི་དུས་སུ་རྣམ་ཤེས་ལས་ཀྱང་འདོད་ཆགས་དང་བྲལ་ནས། རང་སའི་མིང་བཞིའི་ཕུང་པོ་ཙམ་ལ་དམིགས་པའི་ཏིང་ངེ་འཛིན། འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་གྱི་སྐྱེ་མཆེད་ནི། སྦྱོར་བའི་དུས་སུ་འདུ་ཤེས་ནི་ནད་དང་འབྲས་དང་ཟུག་རྔུའོ་སྙམ་དུ་ཡིད་ལ་བྱེད་པས་འདུ་ཤེས་རགས་པ་མེད་ཅིང་། འདུ་ཤེས་མེད་པ་ནི་ཀུན་ཏུ་རྨོངས་པའོ་སྙམ་དུ་ཡིད་ལ་བྱེད་པས་འདུ་ཤེས་ཕྲ་བ་མེད་པ་ཡང་མ་ཡིན་ལ། དངོས་གཞིའི་དུས་སུ་ཅི་ཡང་ལས་འདོད་ཆགས་དང་བྲལ་ཏེ། རང་སའི་མིང་བཞིའི་ཕུང་པོ་ཙམ་ལ་དམིགས་པའི་ཏིང་ངེ་འཛིན་ཞི་བར་གནས་པའོ། །གཟུགས་མེད་རྣམས་ནི་ཚོར་བ་བཏང་སྙོམས་ཁོ་ན་ཡིན་ནོ། །བསམ་གཏན་དང་གཟུགས་མེད་པ་འདི་དག་ལ། རང་སའི་ཉོན་མོངས་པས་དབེན་པ་འཇིག་རྟེན་པའི་དགེ་བ་རྩེ་གཅིག་པ་དག་པ་བ་དང་། རང་སའི་ཉོན་མོངས་པས་བསླད་པའི་རྩེ་གཅིག་པའི་ཉོན་མོངས་པ་ཅན་གཉིས་གཉིས་ཡོད་དོ། །དང་པོ་ལ་ནི། ཆ་མཐུན་བཞི་སྟེ། ཉམས་པ་ཆ་མཐུན་ནི། རང་སའི་ཉོན་མོངས་སྐྱེ་བ་དང་རྗེས་སུ་མཐུན་པའི་བསམ་གཏན་ནོ། །གནས་པ་ཆ་མཐུན་ནི། ཉམས་པར་ཡང་མི་འགྱུར་ཞིང་། གོང་མར་ཁྱད་པར་དུ་ཡང་མི་འགྱུར་བའི་བསམ་གཏན་ནོ། ཁྱད་པར་ཆ་མཐུན
Chinese
之后，由于几乎断除了所有烦恼，烦恼现行不再大量产生，为了观察烦恼是否还会再次产生，像那样努力对与烦恼产生相应的行相作意时，就是审虑作意。如此审虑之后，再次产生的烦恼以对治彻底断除，是加行道的尽头作意，是断除微细三种烦恼的无间道。有些古老的藏族学者称审虑作意为特殊的道。这六种作意被称为近分定，而初禅的近分定被称为无障碍，因为依靠它可以断除三界的所有烦恼。初禅的近分定有有漏和无漏两种，而二禅及以上的近分定只有有漏，因为它们不依赖圣道。没有获得下位的正行，就无法获得上位的近分定，而且依靠上位的近分定，更容易以下位的正行为基础修道。所有的近分定都具有舍受，初禅既有清净的也有无漏的，其他的只有清净的。如《俱舍论》中说：“以彼等为近分八，清净非乐非苦受，初者圣者亦有说。”加行道尽头的果作意是断除第九种烦恼的解脱道，那时就获得了禅定的正行心。从初禅到有顶，修习以上所说的七种心。二是四种正行中的第一种，四禅的正行之相是：初禅的正行有五支，寻和伺是对治支，因为它们能断除对欲的贪求和嗔恚。离生喜乐是利益支，因为它们能使身心平静。一心是住支，因为依靠它，对治支和利益支才能生起。在特殊的初禅正行中，没有寻，只有伺。
English
After that, since almost all afflictions have been eliminated, manifest afflictions no longer arise in large quantities. In order to observe whether afflictions will arise again, when one strives in such a way to attend to the characteristics that correspond to the arising of afflictions, that is reflective attention. After examining in this way, the afflictions that arise again are completely eliminated by the antidote, which is the attention at the end of the path of application, the uninterrupted path that eliminates the three subtle afflictions. Some ancient Tibetan scholars called reflective attention a special path. These six attentions are called "access concentration," and the access concentration of the first dhyana is called "unobstructed," because by relying on it, one can eliminate all the afflictions of the three realms. The access concentration of the first dhyana has both contaminated and uncontaminated aspects, while the access concentrations of the second dhyana and above are only contaminated, because they do not rely on the noble path. Without obtaining the actual state of the lower level, one cannot obtain the access concentration of the higher level, and by relying on the access concentration of the higher level, it is easier to cultivate the path based on the actual state of the lower level. All access concentrations have neutral feeling, and the first dhyana has both pure and uncontaminated aspects, while the others are only pure. As it is said in the Abhidharmakosha: "With these are the eight access concentrations, pure, neither pleasant nor painful, some say the first is also noble." The fruit attention at the end of the path of application is the path of liberation that eliminates the ninth type of affliction, and at that time, one obtains the actual mind of dhyana. From the first dhyana to the peak of existence, one cultivates the seven minds mentioned above. The second is the first of the four actual states, and the characteristics of the actual states of the four dhyanas are: the actual state of the first dhyana has five branches: initial application and sustained application are the branches of antidote, because they eliminate desire for desire and aversion. Joy and happiness born of solitude are the branches of benefit, because they calm the body and mind. One-pointedness of mind is the branch of abiding, because by relying on it, the branches of antidote and benefit can arise. In the special actual state of the first dhyana, there is no initial application, only sustained application.
Chinese
是等持。第二禅有四个支分，内澄净是能对治的支分，因为它能使人远离对寻伺的贪执。由等持所生的喜和乐是利益的支分。等持是所依的支分。内澄净是忆念、正知、舍三种，初禅由寻伺所成，不离自己的定解，所以没有安立为支分，而第二禅有舍弃寻伺的作用，所以安立为支分，又因喜的压制，没有以自名宣说，而以内澄净这一名称来表示。《俱舍论》中说：极澄净即是信。如是宣说。第三禅有五个支分，舍、念、正知三种是能对治的支分，因为能使人远离对喜的贪执。无喜之乐是利益的支分。等持是所依的支分。此处因远离对喜的贪执，所以以自名宣说了念、正知、舍三种。在第一、二禅中，意识及其随行的感受寂静，以这些喜使意识及其随行寂静，所以称为喜，又因等持使之堪能，向内观视，使诸根及其处寂静，所以称为乐。在第三禅中，意识的喜舍弃了摇动的部分，为了使诸根及其处寂静，意识及其随行的感受寂静，所以称为无喜之乐。第四禅有四个支分，行舍和念清净是能对治的支分，因为它们能使人远离对乐的贪执。任运成就的感受舍是利益的支分，完全清净的等持是所依的支分。念和舍二者没有远离对禅定之乐的贪执，所以不称为清净，而在第四禅中，因为从乐等禅定的八种过患中解脱出来，所以称作清净。八种过患是：寻伺、出入息、乐苦、悦意、不悦意。
English
It is samadhi. The second dhyana has four branches: inner clarity is the antidote branch, because it makes one free from attachment to investigation and analysis. The joy and happiness born of samadhi are the benefit branch. Samadhi is the support branch. Inner clarity is mindfulness, awareness, and equanimity. In the first dhyana, because it is accomplished by investigation and analysis, it does not deviate from its own certainty, so it is not established as a branch. In the second, it has the function of abandoning investigation and analysis, so it is established as a branch. Also, because it is suppressed by joy, it is not spoken of by its own name, but is indicated by the single name of inner clarity. The Treasury says: "Extreme clarity is faith." Thus it is explained. The third dhyana has five branches: equanimity, mindfulness, and awareness are the antidote branches, because they make one free from attachment to joy. Happiness without joy is the benefit branch. Samadhi is the support branch. Here, because of being free from attachment to joy, mindfulness, awareness, and equanimity are spoken of by their own names. In the first two dhyanas, the feeling of tranquility of consciousness and its retinue is called joy because these joys make consciousness and its retinue tranquil. Because samadhi makes it workable, looking inward, it makes the senses and their places tranquil, so it is called happiness. In the third dhyana, the joy of consciousness abandons the part that agitates, and in order to make the senses and their places tranquil, the feeling of tranquility of consciousness and its retinue is called happiness without joy. The fourth dhyana has four branches: action equanimity and pure mindfulness are the antidote branches, because they make one free from attachment to the happiness of these. Spontaneous feeling equanimity is the benefit branch, and completely pure samadhi is the support branch. Mindfulness and equanimity are not called pure because they have not abandoned attachment to the happiness of dhyana, but in the fourth dhyana, because it is liberated from the eight faults of happiness and other dhyanas, it is called pure. The eight faults are: investigation and analysis, exhalation and inhalation, happiness and suffering, pleasantness, unpleasantness.
Chinese
这些就是。如是说：‘寻与伺，气息清净，以及乐等四种。’这是第二，无色之加行与正行。所有四种无色界，下界以寿命短等不能寂灭且完全愚昧，上界则与此相反，以寂灭且丰饶为相，以极为了知等七种作意修习。其中，虚空无边处（སྐྱེ་མཆེད་，梵文：ākāśānantyāyatana，梵文罗马拟音：ākāśānantyāyatana，汉语字面意思：虚空无边处）是，加行时，破除色与有碍之想，作意思维虚空无边，正行时，离于色之贪欲，仅缘自地之名四蕴之等持。无所有处（སྐྱེ་མཆེད་，梵文：ākiṃcanyāyatana，梵文罗马拟音：ākiṃcanyāyatana，汉语字面意思：无所有处）是，安住于寂静。识无边处（སྐྱེ་མཆེད་，梵文：vijñānānantyāyatana，梵文罗马拟音：vijñānānantyāyatana，汉语字面意思：识无边处）是，加行时，作意思维虚空无边之识亦是无边，正行时，离于虚空之贪欲，仅缘自地之名四蕴之等持。无所有处（སྐྱེ་མཆེད་，梵文：ākiṃcanyāyatana，梵文罗马拟音：ākiṃcanyāyatana，汉语字面意思：无所有处）是，作意思维诸法皆无所有，正行时，亦离于识之贪欲，仅缘自地之名四蕴之等持。非想非非想处（སྐྱེ་མཆེད་，梵文：naivasaṃjñānāsaṃjñāyatana，梵文罗马拟音：naivasaṃjñānāsaṃjñāyatana，汉语字面意思：非想非非想处）是，加行时，作意思维想是疾病、痈和箭，因此没有粗大的想，又作意思维无想是完全愚昧，因此也不是没有微细的想，正行时，离于无所有之贪欲，仅缘自地之名四蕴之等持，安住于寂静。无色界皆是舍受。这些禅定与无色定，有远离自地烦恼的世间善妙一缘清净者，以及被自地烦恼染污的一缘有烦恼者两种。初者有四种分位：退分是，与生起自地烦恼随顺之禅定。住分是，不退转，也不向上增胜之禅定。胜分
English
These are they. As it is said: 'Investigation and analysis, pure breath, and happiness, etc., are the four.' This is the second, the preliminary and actual practice of the formless realms. All four formless realms are characterized by the lower realms not being pacified due to short lifespans, etc., and being completely ignorant, while the higher realms are the opposite, being pacified and abundant, and are cultivated with seven mental activities such as thoroughly understanding the characteristics. Among them, the sphere of infinite space (ākāśānantyāyatana) is, during the preliminary practice, the perception of form and obstruction is destroyed, and one thinks of infinite space, and during the actual practice, one is free from desire for form, and only focuses on the samadhi of the four aggregates of name in one's own realm. The sphere of nothingness (ākiṃcanyāyatana) is, abiding in peace. The sphere of infinite consciousness (vijñānānantyāyatana) is, during the preliminary practice, one thinks that the consciousness of infinite space is also infinite, and during the actual practice, one is free from desire for space, and only focuses on the samadhi of the four aggregates of name in one's own realm. The sphere of nothingness (ākiṃcanyāyatana) is, during the preliminary practice, one thinks that all phenomena are nothing, and during the actual practice, one is also free from desire for consciousness, and only focuses on the samadhi of the four aggregates of name in one's own realm. The sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) is, during the preliminary practice, one thinks that perception is a disease, a boil, and a thorn, so there is no coarse perception, and one also thinks that non-perception is complete ignorance, so it is not that there is no subtle perception, and during the actual practice, one is free from desire for nothingness, and only focuses on the samadhi of the four aggregates of name in one's own realm, abiding in peace. All the formless realms are only neutral feeling. These dhyanas and formless absorptions have two types: the pure ones who are single-pointed worldly virtues that are separated from the afflictions of their own realm, and the afflicted ones who are single-pointed and defiled by the afflictions of their own realm. The former has four aspects: the declining aspect is the dhyana that is in accordance with the arising of the afflictions of one's own realm. The abiding aspect is the dhyana that does not decline and does not increase to a higher state. The superior aspect