English
English version: 'What is the perception of contact (有对想, Youdui Xiang)?' The answer is: 'The various perceptions associated with the four consciousness-bodies (四识身, Si Shi Shen), and so on, extensively explained, are called perceptions of contact.' Furthermore, some say: 'The various perceptions associated with the five consciousness-bodies, and so on, extensively explained, are called perceptions of contact.' Furthermore, some say: 'The various perceptions associated with anger, and so on, extensively explained, are called perceptions of contact.' Now, in this meaning, the various perceptions associated with the four consciousness-bodies, and so on, extensively explained, are called perceptions of contact. Upon entering this samadhi (禅定, Chanding), those perceptions of contact have been cut off, have been fully known, have been distanced, have been completely distanced, have been tamed, have been completely tamed, have been extinguished, have been destroyed, therefore it is said to be the extinction of perceptions of contact. 'Not contemplating various perceptions' - what are various perceptions? The answer is: 'All defiled perceptions of form (色想, Rupa-sanna), sound (声想, Sadda-sanna), smell (香想, Gandha-sanna), taste (味想, Rasa-sanna), and touch (触想, Photthabba-sanna) possessed by those who are covered and entangled, all such perceptions, as well as all unwholesome perceptions, and all perceptions induced by irrationality, which can obstruct samadhi. All these are called various perceptions.' Upon entering this samadhi, one does not arouse, does not subsequently arouse, does not equally arouse, does not contemplate, has not contemplated, will not contemplate various perceptions, therefore it is said 'not contemplating various perceptions'. 'Entering and abiding in the sphere of boundless space (空无边处, Akasanancayatana) completely' - what is the preliminary practice (加行, Jiaxing) for this liberation of the sphere of boundless space? By what means does a practitioner of contemplation enter the liberation samadhi of the sphere of boundless space? The answer is: 'A beginner in contemplation should first contemplate the fourth dhyana (第四静虑, Catuttha Jhana) as coarse, painful, and obstructive, and then contemplate the sphere of boundless space as tranquil, subtle, and detached.' Since they contemplate the fourth dhyana as coarse, painful, and obstructive, and also contemplate the sphere of boundless space as tranquil, subtle, and detached, their mind becomes scattered, flowing towards various phenomena, unable to single-mindedly focus on one object, continuously contemplating the sphere of boundless space. Because their mind is scattered, flowing towards various phenomena, unable to single-mindedly focus on one object, continuously contemplating the sphere of boundless space, they fail to settle the mind and enter the liberation samadhi of the sphere of boundless space. In order to gather the scattered and flowing mind, they single-mindedly focus on contemplating the characteristic of the sphere of boundless space, contemplating this characteristic diligently and vigorously, until the mind continuously abides for a long time, and through this preliminary practice, they enter the liberation of the sphere of boundless space. --------------------------------------------------------------------------------
Chinese
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，思惟此是空无边处。由心安住等住近住，相续一趣系念一境，思惟如是空无边处，无二无转便能证入空无边处解脱定。第四者，谓诸定中渐次顺次相续次第数为第四。解脱者，谓此定中所有善受想行识，皆名解脱。超一切空无边处者，云何超一切空无边处？答：将欲趣入识无边处时，于一切空无边处想皆能超越、平等超越、最极超越，是故说为超一切空无边处。入无边识识无边处具足住者，问：此识无边处解脱加行云何？修观行者由何方便入识无边处解脱定？答：初修业者创修观时，先应思惟空无边处为粗苦障，后应思惟识无边处为静妙离。彼既思惟空无边处为苦粗障，亦复思惟识无边处为静妙离故，心便散动驰流诸相，不能一趣系念一境，相续思惟识无边处。彼心散动驰流诸相，不能一趣系念一境，相续思惟识无边处故，未能住心入识无边处解脱定。为摄散动驰流心故，专系念思惟识无边处相，思惟此相精勤勇猛，乃至令心相续久住，由斯加行入识无边处解脱定。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，思惟此是识无边处。由心安住等住近住，相续一趣系念一境，思惟如是识无边处，无二无转便能证入识无边处解脱定。第五者，谓诸定中渐次顺次相续次第数为第五。解脱者，谓此定中所有善受想行识，皆名解脱。超一切识无边处者，云何超一切识无边处？答：将欲趣入无所有处时，于一切识无边处想皆能超越、平等超越、最极超越，是故说为超一切识无边处。入无所有无所有处具足住者，问：此无所有处解脱加行云何？修观行者由何方便入无所有处解脱定？答：初修业者创修观时，先应思惟识无边处为苦粗障，后应思惟无所有处为静妙离。彼既思惟识无边处为苦粗障，亦复思惟无所有处为静妙离故，心便散动驰流诸相，不能一趣系念一境，相续思惟无所有处。彼心散动驰流诸相，不能一趣系念一境，相续思惟无所有处故，未能住心入无所有处解脱定。为摄散动驰流心故，专系念思惟无所有处相。思惟此相精勤勇猛，乃至令心相续久住，由斯加行入无所有处解脱定。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，思惟此是无所有处。由 现代汉语译本 所引生道数习数修数多所作，是指通过反复练习、修行和实践所产生的道路，心便能安定、平静并专注，持续地专注于一个目标，一心一意地思考这就是识无边处（Vijnananantyayatana，无边识处）。由于心能安定、平静并专注，持续地专注于一个目标，一心一意地思考这识无边处，没有疑惑和动摇，便能证入识无边处解脱定（Vijnananantyayatana Vimoksha Samadhi，无边识处解脱定）。 第五种情况，是指在各种禅定中，按照渐进、顺续和相续的次第排列，识无边处是第五个。解脱，是指在这种禅定状态下，所有的善的感受、想法、行为和意识，都称为解脱。 超越一切识无边处，如何超越一切识无边处呢？回答：当想要进入无所有处（Akincanyayatana，无所有处）时，对于一切识无边处的想法，都能超越、平等地超越、最彻底地超越，所以称为超越一切识无边处。 进入无所有处并安住于无所有处，问：这无所有处的解脱加行（preparatory practices for liberation，解脱的预备修行）是什么？修行者通过什么方法进入无所有处解脱定？回答：初学者刚开始修行时，首先应该认为识无边处是痛苦、粗糙和障碍，然后应该认为无所有处是寂静、微妙和远离。他既然认为识无边处是痛苦、粗糙和障碍，又认为无所有处是寂静、微妙和远离，心就会散乱，追逐各种现象，不能专注于一个目标，一心一意地思考无所有处。由于他的心散乱，追逐各种现象，不能专注于一个目标，一心一意地思考无所有处，所以不能安住于心，进入无所有处解脱定。 为了控制散乱和追逐现象的心，应该专注于思考无所有处的相状。思考这个相状，精进勇猛，直到使心能够持续长久地安住，通过这种加行进入无所有处解脱定。精勤地练习这种加行后，进一步修行这种禅定的方法，就是对于加行所产生的道路，反复练习、修行和实践。既然对于加行所产生的道路，反复练习、修行和实践，心就能安定、平静并专注，持续地专注于一个目标，一心一意地思考这就是无所有处。
English
English version 'So 'yin sheng dao shu xi shu xiu shu duo suo zuo' refers to the path generated through repeated practice, cultivation, and action. The mind then becomes stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating that this is the Vijnananantyayatana (sphere of infinite consciousness). Because the mind can be stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating this Vijnananantyayatana, without doubt or wavering, one can then attain the Vijnananantyayatana Vimoksha Samadhi (liberation through the sphere of infinite consciousness). The fifth case refers to the gradual, sequential, and continuous order among various samadhis, with the Vijnananantyayatana being the fifth. 'Liberation' refers to all good feelings, thoughts, actions, and consciousness in this state of samadhi, which are all called liberation. Transcending all Vijnananantyayatana, how does one transcend all Vijnananantyayatana? The answer is: when one wants to enter the Akincanyayatana (sphere of nothingness), one can transcend, equally transcend, and most thoroughly transcend all thoughts of the Vijnananantyayatana. Therefore, it is called transcending all Vijnananantyayatana. Entering the Akincanyayatana and abiding in the Akincanyayatana, the question is: what are the preparatory practices for liberation (preparatory practices for liberation) for this Akincanyayatana? By what means does a practitioner enter the Akincanyayatana Vimoksha Samadhi (liberation through the sphere of nothingness)? The answer is: when a beginner starts practicing, they should first consider the Vijnananantyayatana as painful, coarse, and an obstacle, and then consider the Akincanyayatana as tranquil, subtle, and detached. Since they consider the Vijnananantyayatana as painful, coarse, and an obstacle, and also consider the Akincanyayatana as tranquil, subtle, and detached, the mind will be scattered, chasing various phenomena, unable to focus on one goal, wholeheartedly contemplating the Akincanyayatana. Because their mind is scattered, chasing various phenomena, unable to focus on one goal, wholeheartedly contemplating the Akincanyayatana, they cannot abide in the mind and enter the Akincanyayatana Vimoksha Samadhi. To control the scattered and chasing mind, one should focus on contemplating the characteristics of the Akincanyayatana. Contemplate this characteristic diligently and bravely, until the mind can continuously abide for a long time. Through this preparatory practice, one enters the Akincanyayatana Vimoksha Samadhi. After diligently practicing this preparatory practice, further cultivate the method of this samadhi, which is to repeatedly practice, cultivate, and act on the path generated by the preparatory practice. Since one repeatedly practices, cultivates, and acts on the path generated by the preparatory practice, the mind can be stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating that this is the Akincanyayatana. --------------------------------------------------------------------------------
Chinese
心安住等住近住，相续一趣系念一境，思惟如是无所有处，无二无转便能证入无所有处解脱定。第六者，谓诸定中渐次顺次相续次第数为第六。解脱者，谓此定中所有善受想行识，皆名解脱。超一切无所有处者，云何超一切无所有处？答：将欲趣入非想非非想处时，于一切无所有处皆能超越、平等超越、最极超越，是故说为超一切无所有处。入非想非非想处具足住者，问：此非想非非想处解脱加行云何？修观行者由何方便入非想非非想处解脱定？答：初修业者创修观时，先应思惟无所有处为苦粗障，后应思惟非想非非想处为静妙离。彼既思惟无所有处为苦粗障，亦复思惟非想非非想处为静妙离故，心便散动驰流诸相，不能一趣系念一境，相续思惟非想非非想处。彼心散动驰流诸相，不能一趣系念一境，相续思惟非想非非想处故，未能住心入非想非非想处解脱定。为摄散动驰流心故，专系念思惟非想非非想处相。思惟此相精勤勇猛，乃至令心相续久住，由斯加行入非想非非想处解脱定。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，思惟此是非想非非想处。由心安住等住近住，相续一趣系念一境，思惟如是 现代汉语译本 ‘心安住等住近住’，指心能安住、平等安住、靠近安住，相续不断地专注于一个目标，系念于同一个境界，思惟这样的无所有处，没有二念，没有转变，便能证入无所有处解脱定（解脱定：从无所有处获得的解脱）。 ‘第六者’，指的是在各种禅定中，按照渐进的、顺次的、相续的次第排列，无所有处解脱定是第六个。 ‘解脱者’，指的是在这种禅定中所包含的所有善的感受、思想、行为和意识，都称为解脱。 ‘超一切无所有处者’，如何超越一切无所有处？答：当将要进入非想非非想处（非想非非想处：既非有想也非无想的禅定境界）时，对于一切无所有处都能超越、平等地超越、最彻底地超越，所以称为超越一切无所有处。 ‘入非想非非想处具足住者’，问：这非想非非想处的解脱加行（加行：为达到目标而做的努力）是什么？修观行的人通过什么方法进入非想非非想处解脱定？答：初学者刚开始修习观行时，首先应该思惟无所有处是痛苦的、粗糙的、障碍性的，然后应该思惟非想非非想处是寂静的、微妙的、远离烦恼的。他们既然思惟无所有处是痛苦的、粗糙的、障碍性的，又思惟非想非非想处是寂静的、微妙的、远离烦恼的，心就会散乱，流向各种现象，不能专注于一个目标，系念于同一个境界，相续不断地思惟非想非非想处。因为心散乱，流向各种现象，不能专注于一个目标，系念于同一个境界，相续不断地思惟非想非非想处，所以不能使心安住，进入非想非非想处解脱定。为了收摄散乱的心，专注于思惟非想非非想处的相状。思惟这个相状，精勤勇猛，直到使心相续不断地安住，通过这样的加行进入非想非非想处解脱定。 精勤地反复修习这个加行之后，再进一步修行这个禅定的方法，也就是对于加行所引发的道路，反复练习、反复修习、多次实践。既然对于加行所引发的道路，反复练习、反复修习、多次实践，心就能安住、平等安住、靠近安住，相续不断地专注于一个目标，系念于同一个境界，思惟这个非想非非想处。由于心能安住、平等安住、靠近安住，相续不断地专注于一个目标，系念于同一个境界，思惟这样的非想非非想处。