Chinese
超一切识无边处，入无所有无所有处具足住，是第六解脱。超一切无所有处，入非想非非想处具足住，是第七解脱。超一切非想非非想处，入想受灭身作证具足住，是第八解脱。若有色观诸色者，谓彼于内各别色想，未远离未别远离、未调伏未别调伏、未灭没未破坏。彼由于内各别色想，未远离未别远离、未调伏未别调伏、未灭没未破坏故，由胜解力观外诸色，或作青瘀、或作脓烂、或作破坏、或作离散、或作啄啖、或作异赤、或作骸骨、或作骨锁，是名若有色观诸色。第一者，谓诸定中渐次顺次相续次第数为第一。解脱者，谓此定中所有善色受想行识，是名解脱。内无色想观外诸色者，谓彼于内各别色想，已远离已别远离、已调伏已别调伏、已灭没已破坏。彼由于内各别色想，已远离已别远离、已调伏已别调伏、已灭没已破坏故，由胜解力观外诸色，或作青瘀、或作脓烂、或作破坏、或作离散、或作啄啖、或作异赤、或作骸骨、或作骨锁，是名内无色想观外诸色。第二者，谓诸定中渐次顺次相续次第数为第二。解脱者，谓此定中所有善色受想行识，是名解脱。净解脱身作证具足住者，问：此净解脱加行云何？修观行者由何方便入净解脱定？答：初修业者创修观时取青树相，所谓青茎青枝青叶青花青果，或取青衣青严 现代汉语译本 超越一切识无边处（Akasanancayatana，空无边处），进入无所有无所有处（Akincannayatana，无所有处）并安住，这是第六解脱。 超越一切无所有处，进入非想非非想处（Nevasannanasannayatana，非想非非想处）并安住，这是第七解脱。 超越一切非想非非想处，进入想受灭（Sannavedayitanirodha，灭尽定）并以身作证而安住，这是第八解脱。 ‘若有色观诸色者’，是指那个人对于内在各种不同的色想，尚未远离、尚未完全远离，尚未调伏、尚未完全调伏，尚未灭没、尚未破坏。由于他对于内在各种不同的色想，尚未远离、尚未完全远离，尚未调伏、尚未完全调伏，尚未灭没、尚未破坏的缘故，通过胜解力来观察外在的各种色，或者观想成青瘀（青肿瘀伤）、或者观想成脓烂、或者观想成破坏、或者观想成离散、或者观想成被啄食、或者观想成异赤（变色的红色）、或者观想成骸骨、或者观想成骨锁（骨骼的锁链），这叫做‘若有色观诸色’。 ‘第一者’，是指在各种禅定中，渐次、顺次、相续、次第的数目为第一。 ‘解脱者’，是指在这个禅定中所有善良的色、受、想、行、识，这叫做解脱。 ‘内无色想观外诸色者’，是指那个人对于内在各种不同的色想，已经远离、已经完全远离，已经调伏、已经完全调伏，已经灭没、已经破坏。由于他对于内在各种不同的色想，已经远离、已经完全远离，已经调伏、已经完全调伏，已经灭没、已经破坏的缘故，通过胜解力来观察外在的各种色，或者观想成青瘀（青肿瘀伤）、或者观想成脓烂、或者观想成破坏、或者观想成离散、或者观想成被啄食、或者观想成异赤（变色的红色）、或者观想成骸骨、或者观想成骨锁（骨骼的锁链），这叫做‘内无色想观外诸色’。 ‘第二者’，是指在各种禅定中，渐次、顺次、相续、次第的数目为第二。 ‘解脱者’，是指在这个禅定中所有善良的色、受、想、行、识，这叫做解脱。 ‘净解脱身作证具足住者’，问：这个净解脱的加行（Parikamma，准备工作）是什么？修行观行的人通过什么方法进入净解脱定？答：最初修习的人开始修观的时候，选取青树的形象，所谓青色的茎、青色的枝、青色的叶、青色的花、青色的果实，或者选取青色的衣服、青色的装饰品。
English
English version Transcending the sphere of boundless consciousness (Akasanancayatana), entering and abiding in the sphere of nothingness (Akincannayatana), this is the sixth liberation. Transcending the sphere of nothingness, entering and abiding in the sphere of neither perception nor non-perception (Nevasannanasannayatana), this is the seventh liberation. Transcending the sphere of neither perception nor non-perception, entering the cessation of perception and feeling (Sannavedayitanirodha) and abiding, having realized it with the body, this is the eighth liberation. 'If, being possessed of form, one sees forms,' this refers to one who has not yet distanced himself, not yet completely distanced himself, not yet subdued, not yet completely subdued, not yet extinguished, not yet destroyed, from the various internal perceptions of form. Because he has not yet distanced himself, not yet completely distanced himself, not yet subdued, not yet completely subdued, not yet extinguished, not yet destroyed, from the various internal perceptions of form, he contemplates external forms through the power of conviction, either as blue-black, or as festering, or as broken, or as scattered, or as pecked at, or as altered red, or as skeletons, or as bone-chains; this is called 'if, being possessed of form, one sees forms'. 'The first' refers to the number one in the gradual, sequential, continuous, and orderly progression among the various meditations. 'Liberation' refers to all the wholesome form, feeling, perception, mental formations, and consciousness within this meditation; this is called liberation. 'If, not being possessed of internal perception of form, one sees external forms,' this refers to one who has already distanced himself, already completely distanced himself, already subdued, already completely subdued, already extinguished, already destroyed, from the various internal perceptions of form. Because he has already distanced himself, already completely distanced himself, already subdued, already completely subdued, already extinguished, already destroyed, from the various internal perceptions of form, he contemplates external forms through the power of conviction, either as blue-black, or as festering, or as broken, or as scattered, or as pecked at, or as altered red, or as skeletons, or as bone-chains; this is called 'if, not being possessed of internal perception of form, one sees external forms'. 'The second' refers to the number two in the gradual, sequential, continuous, and orderly progression among the various meditations. 'Liberation' refers to all the wholesome form, feeling, perception, mental formations, and consciousness within this meditation; this is called liberation. 'One abides, having realized it with the body, in pure liberation,' Question: What is the preliminary practice (Parikamma) for this pure liberation? By what means does one who practices contemplation enter the pure liberation meditation? Answer: One who is newly practicing, when beginning to cultivate contemplation, takes the image of a blue tree, that is, a blue stem, blue branches, blue leaves, blue flowers, blue fruits, or takes blue clothing, blue ornaments. --------------------------------------------------------------------------------
Chinese
具相，或取所余种种青相。既取如是诸青相已，由胜解力思惟想念观察安立信解此色是某青相。彼既如是由胜解力思惟想念观察安立信解此色是某青故，心便散动驰流诸相，不能一趣系念一境思惟此色是青非余。彼心散动驰流诸相，不能一趣系念一境思惟此色定是青故，未能住心入净解脱定。为摄散动驰流心，故于一青相系念思惟，谓此是青非非青相。思惟此相精勤勇猛，乃至令心相续久住，由斯加行入净解脱定。精勤数习此加行已，复进修行此定方便，谓于加行所引生道，数习数修数多所作。既于加行所引生道数习数修数多所作，心便安住等住近住，相续一趣系念一境，思惟此色定是青相。由心安住等住近住相续一趣系念一境，思惟青相无二无转，便能证入净解脱定。如观青相，观黄赤白，随其所应亦复如是。第三者，谓诸定中渐次顺次相续次第数为第三。解脱者，谓此定中所有善色受想行识，是名解脱。超一切色想者，云何色想？答：眼识身相应诸想等想性、现想性、已想性、已现想性、当想性、当现想性，是名色想。复次有说，五识身相应诸想等想，乃至广说，是名色想。今此义中眼识身相应诸想等想，乃至广说，是名色想。入此定时，于彼色想皆能超越、平等超越、最极超越，是故说超一切色想灭。有对想者 现代汉语译本 具相，或者选取剩余的各种青色之相（Nilalaksana）。已经选取了这些青色之相后，通过胜解力（Adhimoksha，深刻理解的力量）思维、想念、观察、安立，并信解此色是某种青色之相。他既然这样通过胜解力思维、想念、观察、安立，并信解此色是某种青色，心便散动，驰逐于各种色相，不能一心专注于一个境界，思维此色是青色而非其他。他的心散动，驰逐于各种色相，不能一心专注于一个境界，思维此色一定是青色，因此未能住心，进入净解脱定（Subha-vimoksha-samadhi）。 为了摄持散动驰逐的心，于一个青色之相系念思维，认为这是青色，不是非青色之相。思维此相时精勤勇猛，乃至令心相续久住，由此加行（Prayoga，修行）进入净解脱定。精勤多次修习此加行后，再进一步修行此定的方便，即对于加行所引发的道路，多次修习、多次修行、多次作为。既然对于加行所引发的道路多次修习、多次修行、多次作为，心便安住、等住、近住，相续一心专注于一个境界，思维此色一定是青色之相。由于心安住、等住、近住，相续一心专注于一个境界，思维青色之相无二无转，便能证入净解脱定。如同观察青色之相，观察黄色、赤色、白色，也应随其所应，同样如此。 第三者，是指在各种禅定中，渐次、顺次、相续、次第，数为第三。解脱者，是指此禅定中所有善色（Subha-varna，美好的颜色）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、识（Vijnana，意识），这称为解脱。超越一切色想（Rupasamjna）者，什么是色想？答：眼识（Caksur-vijnana）与身（Kaya）相应的各种想，如等想性、现想性、已想性、已现想性、当想性、当现想性，这称为色想。另外有人说，五识身（Panca-vijnanakaya）相应的各种想，如等想，乃至广说，这称为色想。现在此义中，眼识身相应的各种想，乃至广说，这称为色想。进入此定时，对于那些色想，都能超越、平等超越、最极超越，所以说超越一切色想灭。有对想者（Sapatigha-samjna）
English
English version Having the characteristic, or taking the remaining various blue characteristics (Nilalaksana). Having taken these blue characteristics, through the power of profound understanding (Adhimoksha), one thinks, contemplates, observes, establishes, and believes that this color is a certain blue characteristic. Since he thus thinks, contemplates, observes, establishes, and believes through the power of profound understanding that this color is a certain blue color, his mind becomes scattered, chasing after various appearances, unable to focus on one object, thinking that this color is blue and not something else. Because his mind is scattered, chasing after various appearances, unable to focus on one object, thinking that this color is definitely blue, he has not been able to settle his mind and enter the pure liberation concentration (Subha-vimoksha-samadhi). In order to gather the scattered and chasing mind, one focuses on a single blue characteristic, thinking that this is blue and not a non-blue characteristic. One thinks about this characteristic with diligence and vigor, until the mind dwells continuously for a long time, and through this practice (Prayoga) enters the pure liberation concentration. Having diligently and repeatedly practiced this practice, one further cultivates the means of this concentration, that is, one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path brought about by the practice. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path brought about by the practice, the mind becomes settled, equally settled, nearly settled, continuously focused on one object, thinking that this color is definitely a blue characteristic. Because the mind is settled, equally settled, nearly settled, continuously focused on one object, thinking of the blue characteristic as non-dual and unchanging, one is able to realize and enter the pure liberation concentration. Just as one observes the blue characteristic, one should also observe yellow, red, and white, as appropriate. The third refers to the gradual, sequential, continuous, and orderly progression in various concentrations, numbered as the third. Liberation refers to the good color (Subha-varna), feeling (Vedana), conception (Samjna), volition (Samskara), and consciousness (Vijnana) present in this concentration; this is called liberation. Surpassing all perceptions of form (Rupasamjna): What is perception of form? Answer: The various perceptions associated with eye-consciousness (Caksur-vijnana) and body (Kaya), such as the nature of equal perception, the nature of present perception, the nature of past perception, the nature of past present perception, the nature of future perception, the nature of future present perception; this is called perception of form. Furthermore, some say that the various perceptions associated with the five aggregates of consciousness (Panca-vijnanakaya), such as equal perception, and so on, are called perception of form. In this meaning, the various perceptions associated with eye-consciousness, and so on, are called perception of form. When entering this concentration, one is able to surpass, equally surpass, and most extremely surpass those perceptions of form; therefore, it is said to surpass and extinguish all perceptions of form. Perceptions of resistance (Sapatigha-samjna) --------------------------------------------------------------------------------
Chinese
，云何有对想？答：四识身相应诸想等想，乃至广说，是名有对想。复次有说，五识身相应诸想等想，乃至广说，是名有对想。复次有说，瞋恚相应诸想等想，乃至广说，是名有对想。今此义中四识身相应诸想等想，乃至广说，是名有对想。入此定时，彼有对想已断已遍知、已远离已别远离、已调伏已别调伏、已灭没已破坏，是故说为灭有对想。不思惟种种想者，云何种种想？答：有覆缠者所有染污色想、声想、香想、味想、触想诸所有想，若不善诸所有想、若非理所引诸所有想，能障碍定，如是一切名种种想。入此定时，于种种想不引发、不随引发、不等引发、不思惟、不已思惟、不当思惟，由斯故说不思惟种种想。入无边空空无边处具足住者，问：此空无边处解脱加行云何？修观行者由何方便入空无边处解脱定？答：初修业者创修观时，先应思惟第四静虑为粗苦障，后应思惟空无边处为静妙离。彼既思惟第四静虑为粗苦障，亦复思惟空无边处为静妙离故，心便散动驰流诸相，不能一趣系念一境相续，思惟空无边处。彼心散动驰流诸相，不能一趣系念一境相续思惟空无边处故，未能住心入空无边处解脱定。为摄散动驰流心故，专系念思惟空无边处相，思惟此相精勤勇猛，乃至令心相续久住，由斯加行入空无边处解脱 现代汉语译本： ‘什么是有对想？’回答：‘与四识身相应的各种想，乃至广说，这被称为有对想。’另外有人说：‘与五识身相应的各种想，乃至广说，这被称为有对想。’另外有人说：‘与瞋恚相应的各种想，乃至广说，这被称为有对想。’现在在这个意义中，与四识身相应的各种想，乃至广说，这被称为有对想。进入这种禅定时，那些有对想已经被断除、已经被完全知晓、已经被远离、已经被彻底远离、已经被调伏、已经被彻底调伏、已经被灭没、已经被破坏，因此被称为灭有对想。 ‘不思惟种种想’是什么意思？回答：‘被覆盖和缠绕的人所拥有的所有染污的色想（Rupa-sanna，对颜色的想法）、声想（Sadda-sanna，对声音的想法）、香想（Gandha-sanna，对气味的想法）、味想（Rasa-sanna，对味道的想法）、触想（Photthabba-sanna，对触觉的想法），所有这些想法，以及所有不善的想法，以及所有非理性引导的想法，这些都能障碍禅定。所有这些都被称为种种想。’进入这种禅定时，对于种种想不引发、不随之引发、不平等地引发、不思惟、已经不思惟、将不思惟，因此被称为不思惟种种想。 ‘进入无边空空无边处具足住’是什么意思？问：‘这种空无边处解脱的加行（瑜伽练习）是什么？修观行的人通过什么方法进入空无边处解脱定？’回答：‘初学者在开始修观时，首先应该思惟第四静虑（Catuttha Jhana，第四禅）是粗糙、痛苦和障碍，然后应该思惟空无边处（Akasanancayatana，空无边处）是寂静、微妙和远离。’他们既然思惟第四静虑是粗糙、痛苦和障碍，也思惟空无边处是寂静、微妙和远离，所以心就散动，驰流于各种现象，不能一心一意地专注于一个境界，相续地思惟空无边处。因为他们的心散动，驰流于各种现象，不能一心一意地专注于一个境界，相续地思惟空无边处，所以未能住心进入空无边处解脱定。为了摄取散动和驰流的心，他们专心系念思惟空无边处的相，思惟这个相精勤勇猛，直到使心相续久住，通过这种加行进入空无边处解脱。