English
English version: Where there is transmigration, there is suffering; therefore, the third Dhyana (Third Jhana) regards joy as a problem. Furthermore, with skillful abandonment, one relinquishes this suffering and joy, first discarding sorrow and happiness, eliminating the feeling of suffering and joy, guarding pure mindfulness, and thus entering the Fourth Dhyana (Fourth Jhana). Neither suffering nor joy, guarding pure mindfulness with a focused mind; therefore, the Buddha said: 'Guarding the purest first is called the Fourth Dhyana (Fourth Jhana).' Because the joy of the Third Dhyana (Third Jhana) is mutable, it is called suffering; therefore, the Fourth Dhyana (Fourth Jhana) eliminates suffering and joy, and is called the Immovable Abode. Gradually contemplate the Realm of Infinite Space, breaking through internal and external attachment to form, extinguishing perceptions of resistance, and ceasing to think of various forms; contemplate the Realm of Infinite Space, constantly observing the faults of form; remember the supreme merits and virtues of the Samadhi (concentration) of the Realm of Infinite Space. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Infinite Space. Remember the Realm of Infinite Consciousness, observe the faults of the Realm of Infinite Space, and remember the merits and virtues of the Realm of Infinite Consciousness. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Infinite Consciousness. Remember the Realm of No-Thingness, observe the faults of the Realm of Infinite Consciousness, and remember the merits and virtues of the Realm of No-Thingness. Practicing mindfulness of this Dharma (teaching), one attains the Realm of No-Thingness. Remember the Realm of Neither Perception Nor Non-Perception; if one clings to all perceptions, the troubles are many, like illness or sores; if there is no perception, it is a state of foolishness. Therefore, Neither Perception Nor Non-Perception is the safest and most virtuous place. Observe the faults of the Realm of No-Thingness, and remember the merits and virtues of the Realm of Neither Perception Nor Non-Perception. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Neither Perception Nor Non-Perception. Or there are practitioners who first proceed from the First Ground (First Dhyana) to the Higher Grounds (Higher Dhyanas), and then in the Higher Grounds practice loving-kindness (Metta), first attaining joy for themselves, breaking the poison of anger, and then extending it to countless beings in the ten directions. At this time, one attains the Samadhi (concentration) of loving-kindness (Metta Samadhi). Compassionately pitying the suffering of beings, able to break through various afflictions, and widely benefiting countless beings. At this time, one attains the Samadhi (concentration) of compassion (Karuna Samadhi). Able to break through displeasure, causing countless beings to attain joy. At this time, one attains the Samadhi (concentration) of sympathetic joy (Mudita Samadhi). Able to break through suffering and joy, directly observing countless beings in the ten directions, at this time, one attains the Samadhi (concentration) of equanimity (Upekkha Samadhi). The Second Dhyana (Second Jhana) is also like this; the Third Dhyana (Third Jhana) and Fourth Dhyana (Fourth Jhana) eliminate joy. Next, learn the Five Supernatural Powers (Abhijna), the body is able to fly and transform freely. The practitioner desires single-minded concentration, through diligent concentration, focused concentration, and wisdom concentration. With a focused mind, contemplate the body, constantly making it light. --------------------------------------------------------------------------------
Chinese
想，欲成飞行，若大若小(以欲定过为大，以欲定减为小)，此二俱患，精进翘勤，常能一心，思惟轻观，如能浮人，心力强故，而不沉没；亦如猿猴，从高上堕，心力强故，身无痛患。此亦如是，欲力、精进力、一心力、慧力，令其广大，而身更小，便能运身。 复次观身空界。常习此观，欲力、精进力、一心力、慧力极为广大，便能举身。如大风力，致重达远，此亦如是！初当自试，离地一尺二尺，渐至一丈，还来本处。如鸟子学飞，小儿学行，思惟自审，知心力大，必能至远。学观四大，除却地大但观三大，心念不散，便得自在，身无挂碍，如鸟飞行。当复学习，远作近想，是故近灭远出。 复能变化诸物，如观木地种，除却余种，此木便变为地。所以者何？木有地种分故。水、火、风、空，金银宝物，悉皆如是。何以故？木有诸种分故。是初神通根本。 四禅有十四变化心：初禅二果：一者、初禅。二者、欲界。二禅三果：一者、二禅。二者、初禅。三者、欲界。三禅四果：一者、三禅。二者、二禅。三者、初禅。四者、欲界。四禅五果：一者、四禅。二者、三禅。三者、二禅。四者、初禅。五者、欲界。余通如《摩诃衍论》中说。 世尊弟子习学五法门志求涅槃，有二种人：或好 现代汉语译本：如果想要成就飞行，若认为欲望过盛则飞行距离大，若认为欲望不足则飞行距离小（以欲望决定过度为大，以欲望决定减损为小），这两种想法都是障碍。应该精进努力，常能一心不乱，思惟轻盈之观想，如同能够浮在水面的人，因为心力强大，所以不会沉没；也像猿猴从高处坠落，因为心力强大，所以身体没有痛感。修习神通也是这样，欲望之力、精进之力、一心之力、智慧之力，令其广大，而身体显得更小，便能移动身体。 再次，观想身体如同虚空。经常练习这种观想，欲望之力、精进之力、一心之力、智慧之力变得极为广大，便能举起身体。如同大风之力，能将重物送到远处，修习神通也是这样！最初应当自己尝试，离地一尺二尺，逐渐到一丈，然后回到原来的地方。如同小鸟学习飞行，小孩学习走路，思惟自省，知道心力强大，必定能到达远方。学习观想四大（地、水、火、风），去除地大，只观想水、火、风三大，心念不散乱，便能自在，身体没有阻碍，如同鸟儿飞行。应当再次学习，将远处的事物想成近处，所以能使近处的事物消失，远处的事物出现。 还能变化各种事物，例如观想木头的土地种子，去除其余的种子，这木头便能变为土地。为什么呢？因为木头有土地种子的成分。水、火、风、空，金银宝物，都像这样。为什么呢？因为木头有各种种子的成分。这是最初神通的根本。 四禅有十四种变化心：初禅二果：一者、初禅。二者、欲界（指众生对感官享乐的欲望所支配的境界）。二禅三果：一者、二禅。二者、初禅。三者、欲界。三禅四果：一者、三禅。二者、二禅。三者、初禅。四者、欲界。四禅五果：一者、四禅。二者、三禅。三者、二禅。四者、初禅。五者、欲界。其余神通变化如《摩诃衍论》中所说。 世尊的弟子学习五法门（五种修行方法）志求涅槃（佛教术语，指解脱生死轮回的境界），有两种人：或者喜欢
English
English version: If one desires to achieve flight, considering desire as either too much (resulting in a greater distance) or too little (resulting in a smaller distance) – with excess desire determining 'greater' and deficient desire determining 'smaller' – both of these are faults. One should diligently strive, constantly maintaining a focused mind, contemplating the lightness of observation, just as someone who can float on water does not sink due to strong mental power; similarly, like a monkey falling from a high place, its body experiences no pain due to strong mental power. It is the same with developing supernatural powers: the power of desire, the power of diligence, the power of focused mind, and the power of wisdom, making them vast, while the body appears smaller, enabling one to move the body. Furthermore, contemplate the body as empty space. By constantly practicing this contemplation, the power of desire, the power of diligence, the power of focused mind, and the power of wisdom become extremely vast, enabling one to lift the body. Just like the power of a great wind can carry heavy objects far away, so it is with developing supernatural powers! Initially, one should test oneself, lifting off the ground by one or two feet, gradually reaching ten feet, and then returning to the original place. Like a young bird learning to fly, or a child learning to walk, contemplate and examine oneself, knowing that with strong mental power, one will surely reach far. Learn to contemplate the Four Great Elements (earth, water, fire, wind), removing the earth element and only contemplating the three elements of water, fire, and wind. With an unwavering mind, one will attain freedom, and the body will be without hindrance, like a bird flying. One should further learn to imagine distant things as near, thus causing near things to disappear and distant things to appear. One can also transform various things, such as contemplating the earth seed within wood, removing the other seeds, and this wood will transform into earth. Why? Because wood has the element of the earth seed. Water, fire, wind, space, gold, silver, and treasures are all the same. Why? Because wood has the elements of all seeds. This is the fundamental basis of initial supernatural powers. The Four Dhyanas (Four levels of meditative absorption) have fourteen transformations of mind: The First Dhyana has two results: 1. The First Dhyana. 2. The Desire Realm (kāmadhātu, the realm governed by desires for sensual pleasures). The Second Dhyana has three results: 1. The Second Dhyana. 2. The First Dhyana. 3. The Desire Realm. The Third Dhyana has four results: 1. The Third Dhyana. 2. The Second Dhyana. 3. The First Dhyana. 4. The Desire Realm. The Fourth Dhyana has five results: 1. The Fourth Dhyana. 2. The Third Dhyana. 3. The Second Dhyana. 4. The First Dhyana. 5. The Desire Realm. Other supernatural transformations are as described in the *Mahāyāna-samgraha*. Disciples of the World-Honored One (Śākyamuni Buddha) who study the Five Dharmas (five methods of practice) aspiring to Nirvana (the state of liberation from the cycle of birth and death), there are two types of people: some like --------------------------------------------------------------------------------
Chinese
定多，以快乐故。或好智多，畏苦患故。定多者，先学禅法，后学涅槃。智多者，直趣涅槃。直趣涅槃者，未断烦恼亦未得禅，专心不散直求涅槃，越爱等诸烦恼，是名涅槃。 身实无常、苦、不净、无我，以心颠倒故常、乐、我、净。以是故事事爱着其身，是则底下众生。行者欲破颠倒故，当习四念止观：观身种种，多诸苦患。从因缘生故无常，种种恼故苦，身有三十六物故不净，以不得自在故无我。习如是观，观内身、观外身、观内外身，习如是观，是谓身念止。 身实相如是！何故于此，而起颠倒爱着此身？谛思惟念，身边乐痛，以爱乐痛故着此身，当观乐痛实不可得。云何不得因衣食故致乐？乐过则苦生，非实乐故。如患疮苦，以药涂治，痛止为乐。以大苦故，谓小苦为乐，非实乐也。复次以故苦为苦，新苦为乐。如担重易肩，而以新重为乐，非实常乐也。如火性热，无暂冷时。若是实乐，不应有不乐。 或曰：“外事是乐，因缘不必是乐，或时乐因、或时苦因。若使心法与爱相应，尔时是乐；与恚相应，尔时是苦；与痴相应，不苦不乐。以此推之，可知有乐无乐。” 答曰：“无也。淫欲不应是乐。何以故？若淫欲在内，不应外求女色，外求女色当知淫苦。若淫是乐，不应时时弃 现代汉语译本： 有些人修习禅定较多，是因为追求快乐的缘故。有些人修习智慧较多，是因为畏惧痛苦和灾患的缘故。修习禅定较多的人，先学习禅定之法，然后学习涅槃之法。修习智慧较多的人，直接趋向涅槃。直接趋向涅槃的人，即使没有断除烦恼，也没有获得禅定，也能专心不散乱地直接寻求涅槃，超越贪爱等各种烦恼，这便称为涅槃。 实际上，身体是无常、苦、不净、无我的，因为心颠倒的缘故，才认为身体是常、乐、我、净的。因此，人们事事都贪爱执着于自己的身体，这就是低下的众生。修行人想要破除这种颠倒，应当修习四念处止观：观察身体的种种，充满各种痛苦和灾患。身体是从因缘而生的，所以是无常的；身体有种种恼害，所以是痛苦的；身体由三十六种不净之物组成，所以是不净的；身体不能自主，所以是无我的。像这样修习观想，观想内在的身体，观想外在的身体，观想内外结合的身体，像这样修习观想，就叫做身念处。 身体的真实相状就是如此！为什么还要对它产生颠倒的爱恋和执着呢？仔细地思惟和忆念，身体上的快乐和痛苦，因为贪爱快乐和痛苦的缘故，才执着于这个身体，应当观察快乐和痛苦实际上是不可得的。为什么说不可得呢？因为衣食等外物才导致快乐？快乐过后就会产生痛苦，所以不是真正的快乐。就像患了疮，感到痛苦，用药物涂抹治疗，疼痛停止了就认为是快乐。因为有更大的痛苦，才觉得小的痛苦是快乐，这不是真正的快乐。再次，因为过去的痛苦是痛苦，所以新的痛苦就认为是快乐。就像挑着重担，换一下肩膀，就觉得新的重担是快乐，这不是真正的恒常的快乐。就像火的性质是热的，没有暂时变冷的时候。如果是真正的快乐，就不应该有不快乐的时候。 或者有人说：‘外在的事物是快乐，但产生快乐的因缘不一定是快乐，有时是快乐的因缘，有时是痛苦的因缘。如果心法与贪爱相应，这个时候就是快乐；与嗔恚相应，这个时候就是痛苦；与愚痴相应，不苦也不乐。由此推断，可知有快乐和不快乐。’ 回答说：‘没有这回事。淫欲不应该是快乐。为什么呢？如果淫欲在自身内部，就不应该向外寻求女色，向外寻求女色应当知道是淫欲的痛苦。如果淫欲是快乐，就不应该时时舍弃。’