English
English version ‘Zen’ is for accomplishing the contemplation and practice of the second Dhyana (禅那，meditative state). This Bodhisattva (菩萨，enlightenment being), having left behind those initial and sustained application of thought, with inner purity and singleness of mind, without initial or sustained application of thought, experiences joy and happiness born of Samadhi (禅定，meditative concentration), and enters the practice of the second Dhyana. ‘Inner purity’ means counteracting the Dharmas (法，teachings/phenomena) that obstruct that second Dhyana. The Bodhisattva is tranquil, and those Dharmas are pure and without turbidity; this is called ‘inner purity.’ ‘Singleness of mind’ means extinguishing all initial and sustained application of thought of the first Dhyana, being tranquil and of one flavor, like the great ocean. Good man! Just as all waters entering the great ocean become of one flavor, namely, saltiness, so too, the Bodhisattva Mahasattva (摩诃萨，great being) entering the second Dhyana, extinguishes all initial and sustained application of thought of the first Dhyana, being tranquil and of one flavor, without initial or sustained application of thought; this is called attaining the Samadhi of no initial or sustained application of thought. This Bodhisattva, relying on that Samadhi, generates joy—namely, generating a joyful mind towards the Buddha (觉悟者，the awakened one), the Dharma (佛法，the teachings), and the Sangha (僧团，the community)—relying on that joyful mind, all virtuous merits are naturally fulfilled. This Bodhisattva, in order to increase the superior light, increasingly bright light, increasingly excellent and subtle, increasingly soft, of the Anutpattika-dharma-kshanti (无生法忍，acceptance of the non-arising of phenomena), obtains a desire for higher states. This Bodhisattva, relying on that Anutpattika-dharma-kshanti and the desire for higher states, neither dwells in nor delights in that second Dhyana, but seeks the more superior practice of the third Dhyana. This Bodhisattva generates such a thought, knowing that that joyful mind obstructs the third Dhyana and obstructs the Anutpattika-dharma-kshanti; therefore, the Bodhisattva leaves the practice of joy, abandons mindfulness of ease, bodily enjoyment—this enjoyment is also spoken of and abandoned by the sages—separates from joy and happiness, and enters the practice of the third Dhyana. This Bodhisattva obtains the happiness of Samadhi, is weary of that joy, and generates such a thought: ‘This state without joy or happiness is impermanent happiness, is a Dharma of exhaustion and extinction, is not constant, not permanent, not true happiness, not ultimate happiness.’ This Bodhisattva, knowing thus, increasingly obtains that Anutpattika-dharma-kshanti and increased desire. This Bodhisattva, relying on that Anutpattika-dharma-kshanti and increased desire, does not delight in suffering or happiness; this Bodhisattva separates from suffering and happiness, first extinguishing sorrow and joy, neither suffering nor happy, abandoning mindfulness, maintaining purity, and enters the practice of the fourth Dhyana. This Bodhisattva obtains the Samapatti (等至，state of equanimity) of the fourth Dhyana, possessing a soft mind, a free mind, a tranquil mind, a bright mind, an upright mind, with these... --------------------------------------------------------------------------------
Chinese
一切乐事舍与一切众生。是菩萨与一切众生现前安隐乐时，即得无生法忍光明现前。是菩萨得彼无生法忍光明现前故，令行速疾。 “是菩萨于彼第四禅胜妙乐中不生乐心，远离彼乐，舍念清净，唯见虚空现前。是菩萨过一切色相、灭一切有对相、不念种种相，知无边虚空即入无边虚空行。是菩萨如是观色略有二种：一者、四大，二者、依四大。四大者，谓地、水、火、风；依四大者，谓色、香、味、触。如是广有八种色，离彼一切色相无彼色相。灭彼色相故，言过一切色相。随何等法有其色相，彼法必有碍相。是故，过一切色相、灭一切有对相，不念、不行种种异相。以过种种异相、以不念种种异相故，唯见虚空相。是故，菩萨知无量虚空即入无边虚空行。是菩萨入无边虚空处三昧生如是心：‘虚空无边、虚空无际、虚空无崖，随何等法以无边等故，彼法无有前际、中际、后际。’如是观一切法无前、中、后际。是菩萨入如是三昧，即于一切众生起大慈心、即于一切法得平等智而现在前，是菩萨尔时于无生法忍中始得胜进光明现前。 “是菩萨过一切无边虚空相，现前知无边识相，入无边识处行。是菩萨生如是心：‘是无边虚空相唯是识想分别。’是菩萨得如是心，知一切唯是识相，是识无量无边。是 现代汉语译本：将一切快乐的事情布施给一切众生。当菩萨给予一切众生当下的安稳快乐时，就能立即获得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的证悟）的光明显现。菩萨因为获得这种无生法忍的光明显现，所以修行能迅速精进。 ‘这位菩萨对于第四禅（Fourth Dhyana，四禅定中的最高境界）殊胜美妙的快乐不生起贪恋之心，远离这种快乐，舍弃杂念保持清净，只见到虚空显现在眼前。这位菩萨超越一切色相（rupa-samjna，对物质形态的认知）、灭除一切有对相（pratigha-samjna，对相互作用的认知）、不思念种种差别之相，了知无边虚空，从而进入无边虚空行（Ananta-akasasanitya，无边虚空处）。这位菩萨这样观察色法（rupa，物质现象），大致有两种：一是四大（Mahabhuta，组成物质世界的四种基本元素），二是依四大而生。四大是指地、水、火、风；依四大而生的是指色、香、味、触。像这样广泛地存在八种色法，离开这一切色相，就没有那些色相。灭除那些色相，所以说超越一切色相。无论什么法具有色相，那个法必定具有障碍之相。因此，超越一切色相、灭除一切有对相，不思念、不行种种不同的相。因为超越种种不同的相、因为不思念种种不同的相，所以只见到虚空之相。因此，菩萨了知无量虚空，从而进入无边虚空行。这位菩萨进入无边虚空处三昧（Ananta-akasasanitya-samadhi，证入无边虚空的禅定）时，生起这样的心念：‘虚空无边无际、没有边际、没有崖岸，无论什么法因为具有无边等等的特性，那个法就没有前际、中际、后际。’像这样观察一切法没有前际、中际、后际。这位菩萨进入这样的三昧，就对一切众生生起大慈心（Maha-karuna，伟大的慈悲），就对一切法获得平等智慧（Samata-jnana，视一切平等无差别的智慧）而显现在眼前，这位菩萨这时在无生法忍中才开始获得殊胜精进的光明显现。 ‘这位菩萨超越一切无边虚空之相，当下了知无边识相（Ananta-vijnana-samjna，对无边意识的认知），进入无边识处行（Ananta-vijnanayatana，无边识处）。这位菩萨生起这样的心念：‘这无边虚空之相仅仅是识想分别（vijnana-samjna-vikalpa，意识的认知和分别）。’这位菩萨获得这样的心念，了知一切都只是识相，这个识是无量无边的。
English
English version: Relinquishing all joyful things to all sentient beings. When a Bodhisattva gives all sentient beings present peace and joy, the light of Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas) immediately appears. Because this Bodhisattva obtains the light of Anutpattika-dharma-kshanti, their practice becomes swift and diligent. 'This Bodhisattva does not generate a joyful mind towards the supremely wonderful joy of the Fourth Dhyana (the highest state in the four meditations), but remains far from that joy, relinquishes thoughts and maintains purity, only seeing emptiness manifest before them. This Bodhisattva transcends all rupa-samjna (perceptions of form), extinguishes all pratigha-samjna (perceptions of resistance), and does not contemplate various different characteristics, knowing that boundless emptiness is entering the practice of Ananta-akasasanitya (boundless space). This Bodhisattva observes form (rupa) in roughly two ways: first, the Mahabhuta (the four great elements); second, that which depends on the four great elements. The four great elements are earth, water, fire, and wind; that which depends on the four great elements are form, smell, taste, and touch. In this way, there are broadly eight types of form; apart from all these characteristics of form, there are no such characteristics of form. Because these characteristics of form are extinguished, it is said that all characteristics of form are transcended. Whatever dharma has characteristics of form, that dharma must have characteristics of obstruction. Therefore, all characteristics of form are transcended, all pratigha-samjna are extinguished, and various different characteristics are neither contemplated nor practiced. Because various different characteristics are transcended, and because various different characteristics are not contemplated, only the characteristic of emptiness is seen. Therefore, the Bodhisattva knows boundless emptiness and thus enters the practice of boundless space. When this Bodhisattva enters the Ananta-akasasanitya-samadhi (the samadhi of boundless space), such a thought arises: 'Space is boundless and limitless, without boundary or shore; whatever dharma has characteristics such as boundlessness, that dharma has no prior limit, middle limit, or subsequent limit.' In this way, all dharmas are observed as having no prior, middle, or subsequent limit. When this Bodhisattva enters such a samadhi, they generate great Maha-karuna (great compassion) towards all sentient beings, and Samata-jnana (wisdom of equality) towards all dharmas manifests before them; at this time, this Bodhisattva begins to obtain the light of supreme diligence in Anutpattika-dharma-kshanti. 'This Bodhisattva transcends all characteristics of boundless space, immediately knowing the Ananta-vijnana-samjna (perception of boundless consciousness), and enters the practice of Ananta-vijnanayatana (the sphere of boundless consciousness). This Bodhisattva generates such a thought: 'This characteristic of boundless space is merely vijnana-samjna-vikalpa (consciousness, perception, and discrimination).' When this Bodhisattva obtains such a thought, they know that everything is merely a characteristic of consciousness, and this consciousness is immeasurable and boundless.' --------------------------------------------------------------------------------
Chinese
菩萨入如是三昧得无生法忍，非究竟成就无生法忍。 “是菩萨过一切无边识相处现前知无所有处，入无所有无少处行。无所有者，无彼所有。何者是所有？谓贪、瞋、痴分别，种种分别、虚妄分别，一切有为法皆从虚妄分别心生。无彼所有，故言无所有。无少者，如向所说，法中少相、细相、微相等名为少相。无彼少相，故言无少。过彼一切粗细相故，言无所有、无少。是菩萨住如是三昧得转胜无生法忍光明现前。 “是菩萨为得彼无生法忍，不乐彼无所有无少三昧，是菩萨更求增上三昧生胜欲心。是菩萨转求增上三昧胜行，生如是心：‘是无所有无少行相亦是细相，虚妄分别故。’次观非相非非相。何等法是非相非非相？非相者是空，非非相者从因缘生。菩萨尔时得非相非非相三昧现前，是菩萨过一切无所有处少相入非想非非想处三昧行。菩萨住于彼处生如是心：‘彼非想非非想处无所可乐。’是菩萨远离彼处。 “是菩萨远离彼处，即时一切法不生不灭现前。是菩萨知一切法不生、不灭，见一切法自性寂灭，是菩萨不行、不住，菩萨尔时得胜上清净无生法忍。是菩萨自此以上得自然不休息菩萨道。 “是名菩萨摩诃萨九种次第入三摩拔提。 “善男子！何者是菩萨摩诃萨十力？ 现代汉语译本：菩萨进入这样的三昧（Samadhi，禅定），获得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的证悟），但并非究竟成就无生法忍。 ‘这位菩萨超越一切无边识相处，现前了知无所有处，进入无所有无少处的修行。’无所有，是指没有那些‘所有’。什么是‘所有’呢？就是贪、嗔、痴的分别，种种的分别、虚妄的分别，一切有为法都是从虚妄分别心产生的。因为没有那些‘所有’，所以称为无所有。无少，就像前面所说的，法中的少相、细相、微相等，都称为少相。因为没有那些少相，所以称为无少。超越了一切粗细之相，所以说无所有、无少。这位菩萨安住于这样的三昧中，获得更加殊胜的无生法忍，光明现前。 ‘这位菩萨为了获得那无生法忍，不乐于那无所有无少三昧，这位菩萨更加寻求增上三昧，生起殊胜的欲求之心。’这位菩萨转而寻求增上三昧的殊胜修行，生起这样的心念：‘这无所有无少的行相也是细相，因为是虚妄分别的缘故。’接着观察非相非非相。什么法是非相非非相呢？非相是指空（Sunyata，空性），非非相是指从因缘生。菩萨这时得到非相非非相三昧现前，这位菩萨超越一切无所有处少相，进入非想非非想处三昧的修行。菩萨安住于那个境界，生起这样的心念：‘那非想非非想处没有什么值得贪恋的。’这位菩萨远离那个境界。 ‘这位菩萨远离那个境界，当下一切法不生不灭的真理现前。’这位菩萨了知一切法不生、不灭，见到一切法自性寂灭，这位菩萨不行、不住，菩萨这时获得殊胜清净的无生法忍。这位菩萨从此以上，得到自然不休息的菩萨道。 ‘这称为菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）九种次第进入三摩拔提（Samapatti，等至）。’ ‘善男子！什么是菩萨摩诃萨的十力（Dasabala，十种力量）？’