English
English version: For the sake of convenience in practice, begin by learning the first Dhyana (Ch'an, meditation), and rebuke and discard attachment to desire. How to rebuke and discard it? Observe the faults of the desire realm, understanding that desire is impure and brings about various negative consequences; contemplate the peace and happiness of the first Dhyana. Observing desire, how do we know that desire is impermanent? Desire is the enemy of merit, like illusions and transformations, ultimately empty and unattainable. While pursuing desire and not yet attaining it, the deluded mind is already in chaos; how much more so after it has been attained, being heavily surrounded by lust? Even the joyful places in the heavens are not eternally stable, how much more so in the human realm? People's minds are attached to desire, never having enough, like fire getting fuel, like the sea swallowing rivers. Just like King Topknot (a Chakravartin king's name), even if the heavens rained down seven treasures, ruling over the four continents, and Indra (ruler of the Trayastrimsa Heaven) shared his seat with him, he would still not be satisfied. Also, like Nahusha (an ancient king's surname), who was once a Chakravartin king, but due to the pressure of desire, fell into the body of a python. Furthermore, like those hermits who eat wild fruits and wear grass clothing, living in seclusion in deep mountains, with disheveled hair seeking the Tao (the Way), they still cannot avoid being destroyed by the thief of desire. The pleasure brought by desire is very little, while the resentment and poison it brings are very much. Those attached to desire will befriend evil companions and distance themselves from good people. Desire is like poisonous wine, causing foolish people to be deluded and die; desire is like deception, driving foolish people to run around laboriously, exhausted and suffering, unable to be at ease. Only by being apart from desire can the body and mind be at peace, and can one attain endless happiness. Desire ultimately gains nothing, like a dog biting a dry bone. Toiling to pursue desire, it is extremely difficult to obtain, and very easy to lose. Desire is like a temporary loan, bound to be short-lived, like what is seen in a dream, vanishing in an instant. The harm brought by desire is that it is painful to seek, and also painful to obtain; the more one obtains, the more one suffers. Like fire getting fuel, the more it gets, the more fiercely it burns. Desire is like a piece of meat, attracting birds to compete for it. In short, it is like moths flying into fire, like fish swallowing hooks, like deer chasing sounds, like thirsty people drinking alkaline water. All sentient beings, due to desire, bring about suffering, and there is no suffering that will not befall them. Therefore, one should understand that desire is a poison, and one should seek the first Dhyana, to extinguish the root of desire. The practitioner, with one mind, diligently and faithfully strives, causing the mind to continuously advance, the intention not scattered, observing desire and generating aversion in the mind, removing afflictions and fetters, and ultimately attaining the samadhi (meditative state) of the first Dhyana; being apart from the raging fire of desire, attaining the cool samadhi, like getting shade in the heat, like the poor getting wealth. At this time, one can attain the joyful feeling of the first Dhyana, and begin to contemplate the various realms within the Dhyana. -------------------------------------------------------------------------------- 功德，观分别好丑，便得一心。 问曰：“修行禅人，得一心相，云何可知？”
Chinese
答曰：“面色悦泽，徐行靖正，不失一心，目不着色，神德定力，不贪名利，击破憍慢，其性柔软，不怀毒害，无复悭嫉，直信心净，论议不诤，身无欺诳，易可与语；柔软惭愧，心常在法，勤修精进，持戒完具，诵经正忆，念随法行，意常喜悦，瞋处不瞋；四供养中，不净不受，净施则受，知量止足；寤起轻利，能行二施，忍辱除邪，论议不自满，言语鲜少；谦恪恭敬上中下座，善师善知识常亲近随顺；饮食知节，不着欲味，乐独静处，若苦若乐，心忍不动，无怨无竞，不喜斗讼。如是等种种相，得知一心相。” 此觉、观二事，乱禅定心，如水澄静，波荡则浊，行者如是，内已一心，觉观所恼，如极得息，如睡得安。是时次第无觉无观，生清净定，内净喜乐，得入二禅。 心静默然，本所不得，今得此喜。是时心观，以喜为患，如上觉观，行无喜法，乃离喜地，得贤圣所说乐，一心谛知念护得入三禅。 已弃喜故，谛知忆念乐护，圣人言乐护，余人难舍，乐中第一，过此以往，无复乐也。是故一切圣人，于一切净地中，说慈为第一乐。乐则是患。所以者何？第一禅中心不动转，以无事故，有动则有转 现代汉语译本 功德在于观察和分辨好与丑，这样就能达到一心不乱的状态。 有人问：‘修行禅定的人，得到一心不乱的境界，要如何才能知道呢？’ 回答说：‘面色红润有光泽，行动缓慢而端庄，不失去一心不乱的状态，眼睛不被外色所迷惑，精神和德行坚定有力，不贪图名利，能够破除骄傲和自满，性格变得柔和，不怀有恶毒的念头，没有吝啬和嫉妒，具有正直的信心和清净的心，讨论问题时不争吵，身行没有欺骗和虚伪，容易与人交流；谦虚谨慎而有惭愧之心，心中常常想着佛法，勤奋修行精进，持守戒律完整无缺，诵读经典时能正确忆念，念头随着佛法而行，内心常常充满喜悦，在应该生气的时候不生气；在接受四种供养时，不干净的不接受，清净的布施则接受，知道适量而止；睡醒后感到轻松敏捷，能够行持财布施和法布施，以忍辱来去除邪见，讨论问题时不自满，言语简短而精炼；对上座、中座和下座都谦虚恭敬，亲近和随顺善良的老师和善知识；饮食有节制，不贪恋口味，喜欢独自在安静的地方，无论是遇到痛苦还是快乐，内心都能忍受而不动摇，没有怨恨和争斗，不喜欢争吵和诉讼。具有以上等等的相状，就可以知道他已经得到一心不乱的境界。’ 觉（Vitarka，粗略的思考）和观（Vicara，细致的思考）这两件事，会扰乱禅定的心。就像水澄清平静时，一旦有了波浪就会变得浑浊一样。修行人也是如此，内心已经达到一心不乱的境界，却被觉和观所困扰，就像极度疲劳的人得到了休息，或者像睡眠中得到了安宁一样。这时，次第进入无觉无观的状态，产生清净的禅定，内心清净而充满喜乐，就能进入二禅。 内心平静而沉默，原本没有得到的喜悦，现在却得到了。这时，内心观察到，以喜悦为一种患难，就像上面的觉和观一样，修行没有喜悦的法，才能离开喜悦的境界，得到贤圣所说的乐，一心一意地认知、忆念和守护，就能进入三禅。 因为已经舍弃了喜悦，所以要如实地认知、忆念和守护快乐。圣人说要守护快乐，一般人难以舍弃，快乐是快乐中最殊胜的，过了这个境界，就没有更高的快乐了。因此，一切圣人，在一切清净的境界中，都说慈是第一快乐。快乐也是一种患难。为什么呢？因为在第一禅中，心不动摇和转变，因为没有事故，有动摇就会有转变。
English
English version Merit lies in observing and distinguishing between good and bad, thereby attaining a state of one-pointedness of mind (Eka-citta). Someone asked: 'How can one know that a practitioner of meditation has attained the state of one-pointedness of mind?' The answer is: 'His complexion is radiant and healthy, his movements are slow and dignified, he does not lose his one-pointedness of mind, his eyes are not attached to external forms, his spirit and virtue are firm and powerful, he is not greedy for fame and gain, he can break through pride and arrogance, his nature is gentle, he does not harbor malicious thoughts, he is free from stinginess and jealousy, he has sincere faith and a pure heart, he does not argue in discussions, his actions are free from deceit and falsehood, he is easy to communicate with; he is humble and has a sense of shame, his mind is always focused on the Dharma, he diligently cultivates and progresses, he perfectly upholds the precepts, he correctly remembers when reciting scriptures, his thoughts follow the Dharma, his heart is always filled with joy, he does not become angry when he should not be angry; in accepting the four offerings, he does not accept what is impure, but accepts pure offerings, he knows moderation and contentment; he feels light and agile upon waking up, he is able to practice both material giving and Dharma giving, he uses patience to remove wrong views, he is not self-satisfied in discussions, his words are few and concise; he is humble and respectful to those of higher, equal, and lower standing, he constantly approaches and follows good teachers and virtuous friends; he is moderate in eating and drinking, he is not attached to sensual pleasures, he enjoys being alone in quiet places, whether he encounters suffering or happiness, his mind can endure without wavering, he has no resentment or competition, he does not like quarrels and lawsuits. Having these characteristics and so on, one can know that he has attained the state of one-pointedness of mind.' Vitarka (initial application of thought) and Vicara (sustained application of thought), these two things disturb the mind in meditation. Just as water that is clear and still becomes turbid when waves arise. Practitioners are like this: their inner mind has already reached a state of one-pointedness, but they are troubled by Vitarka and Vicara, like someone who is extremely tired getting rest, or like getting peace in sleep. At this time, one gradually enters a state of no Vitarka and no Vicara, giving rise to pure Samadhi (concentration), the inner mind is pure and full of joy, and one can enter the Second Dhyana (stage of meditation). The mind is quiet and silent, the joy that was originally not obtained is now obtained. At this time, the mind observes that joy is a problem, just like the Vitarka and Vicara above. Practicing the Dharma without joy, one can leave the realm of joy, obtain the happiness spoken of by the wise and noble, and with one-pointedness of mind, truly knowing, remembering, and guarding, one can enter the Third Dhyana. Because joy has been abandoned, one must truly know, remember, and guard happiness. The sages say to guard happiness, which is difficult for ordinary people to give up. Happiness is the most supreme of happinesses; beyond this state, there is no higher happiness. Therefore, all sages, in all pure realms, say that loving-kindness (Metta) is the foremost happiness. Happiness is also a problem. Why? Because in the First Dhyana, the mind does not move or change, because there is no incident; if there is movement, there will be change. --------------------------------------------------------------------------------
Chinese
，有转则有苦，是故三禅以乐为患。复以善妙舍此苦乐，先弃忧喜除苦乐意，护念清净得入第四禅。不苦不乐护清净念一心，是故佛言：“护最清净第一，名第四禅。”以第三禅乐动故，名之为苦，是故四禅除灭苦乐，名不动处。 渐观空处，破内外色想，灭有对想，不念种种色想；观无量空处，常观色过；念空处定上妙功德。习念是法，逮得空处。 念无量识处，观空处过，念无量识处功德。习念是法，逮得识处。 念无所有处，观识处过，念无所有处功德。习念是法，便得无所有处。 念非有想非无想处，若一切想其患甚多，若病若疮，若无想，是愚痴处。是故非有想非无想，是第一安隐善处。观无所有处过，念非有想非无想功德，习念是法，便得非有想非无想处。 或有行者！先从初地乃至上地，复于上地习行慈心，先自得乐破瞋恚毒，次及十方无量众生。是时便得慈心三昧。悲心怜愍众生之苦，能破众恼，广及无量众生。是时便得悲心三昧。能破不悦，令无量众生皆得喜悦。是时便得喜心三昧。能破苦乐，直观十方无量众生，是时便得护心三昧。二禅亦复如是，三禅四禅除喜。 次学五通，身能飞行变化自在。行者一心欲定、精进定、一心定、慧定。一心观身，常作轻 现代汉语译本：有流转就有痛苦，因此三禅以快乐为患。再以善妙的舍心舍弃这种苦乐，先抛弃忧愁和喜悦，去除苦和乐的感受，守护清净的念头，从而进入第四禅。不苦不乐，守护清净的念头，一心不乱，所以佛说：‘守护最清净的第一，名为第四禅。’因为第三禅的快乐是变动的，所以称之为苦，因此四禅去除苦乐，名为不动之处。 逐渐观想空无之处，破除内外对色的执着，灭除有对的念想，不再思念种种色相；观想无边无际的空处，经常观察色的过患；忆念空处禅定的殊胜功德。修习忆念这种方法，就能证得空处。 忆念无边无际的识处，观察空处的过患，忆念无量识处的功德。修习忆念这种方法，就能证得识处。 忆念一无所有之处，观察识处的过患，忆念一无所有处的功德。修习忆念这种方法，就能证得无所有处。 忆念非有想非无想处，如果执着于一切念想，那祸患就太多了，就像疾病或疮伤一样；如果什么都不想，那就是愚痴的境界。因此，非有想非无想，是第一安稳的善处。观察无所有处的过患，忆念非有想非无想的功德，修习忆念这种方法，就能证得非有想非无想处。 或者有修行者，先从初禅（初地）乃至更高的禅定境界（上地），又在更高的禅定境界中修习慈心，先让自己得到快乐，破除瞋恚的毒害，然后普及到十方无量众生。这时就能证得慈心三昧（Samadhi of loving-kindness）。悲心怜悯众生的痛苦，能够破除各种烦恼，广泛地利益无量众生。这时就能证得悲心三昧（Samadhi of compassion）。能够破除不悦的心情，使无量众生都得到喜悦。这时就能证得喜心三昧（Samadhi of sympathetic joy）。能够破除苦和乐的感受，直接观照十方无量众生，这时就能证得舍心三昧（Samadhi of equanimity）。二禅也是这样，三禅和四禅去除喜悦。 接着修学五神通，身体能够飞行变化，自由自在。修行者一心想要入定，通过精进的禅定、一心的禅定、以及智慧的禅定。一心观想身体，经常把它观想成轻盈的。