English
English version 'Mind abiding, equally abiding, closely abiding' refers to the mind being able to abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating such a state of nothingness, without duality or change, and thus being able to enter the liberation Samadhi (Samadhi: a state of meditative consciousness) of the realm of nothingness. 'The sixth' refers to the fact that among various Samadhis, the liberation Samadhi of the realm of nothingness is the sixth in order, arranged in a progressive, sequential, and continuous manner. 'Liberation' refers to all good feelings, thoughts, actions, and consciousness contained in this Samadhi, which are all called liberation. 'Transcending all realms of nothingness', how does one transcend all realms of nothingness? Answer: When one is about to enter the realm of neither perception nor non-perception (realm of neither perception nor non-perception: a state of meditative consciousness that is neither perception nor non-perception), one can transcend, equally transcend, and most thoroughly transcend all realms of nothingness, therefore it is called transcending all realms of nothingness. 'Entering and fully abiding in the realm of neither perception nor non-perception', question: What is the preparatory practice (preparatory practice: efforts made to achieve a goal) for liberation in this realm of neither perception nor non-perception? By what means does a practitioner of contemplation enter the liberation Samadhi of the realm of neither perception nor non-perception? Answer: When a beginner first starts practicing contemplation, they should first contemplate the realm of nothingness as painful, coarse, and obstructive, and then they should contemplate the realm of neither perception nor non-perception as peaceful, subtle, and free from afflictions. Since they contemplate the realm of nothingness as painful, coarse, and obstructive, and also contemplate the realm of neither perception nor non-perception as peaceful, subtle, and free from afflictions, the mind will become scattered, flowing towards various phenomena, unable to focus on one goal, fixing the mind on one object, continuously contemplating the realm of neither perception nor non-perception. Because the mind is scattered, flowing towards various phenomena, unable to focus on one goal, fixing the mind on one object, continuously contemplating the realm of neither perception nor non-perception, they cannot make the mind abide and enter the liberation Samadhi of the realm of neither perception nor non-perception. In order to gather the scattered mind, focus on contemplating the characteristics of the realm of neither perception nor non-perception. Contemplate these characteristics diligently and vigorously, until the mind continuously abides, and through such preparatory practice enter the liberation Samadhi of the realm of neither perception nor non-perception. After diligently and repeatedly practicing this preparatory practice, further practice the method of this Samadhi, which is to repeatedly practice, repeatedly cultivate, and repeatedly engage in the path generated by the preparatory practice. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path generated by the preparatory practice, the mind can abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating this realm of neither perception nor non-perception. Because the mind can abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating such a realm of neither perception nor non-perception. --------------------------------------------------------------------------------
Chinese
非想非非想处，无二无转便能证入非想非非想处解脱定。第七者，谓诸定中渐次顺次相续次第数为第七。解脱者，谓此定中所有善受想行识，皆名解脱。超一切非想非非想处者，云何超一切非想非非想处？答：将欲趣入想受灭解脱时，于一切非想非非想处想皆能超越、平等超越、最极超越，是故说为超一切非想非非想处。入想受灭身作证具足住者，问：此想受灭解脱加行云何？修观行者由何方便入想受灭解脱定？答：初修业者创修观时，于一切行不愿造作、不欲思觉而入于定，但作是念：“云何当令未生想受暂时不生、已生想受暂时息灭？”彼于诸行不愿造作、不欲思觉而入于定，但作是念：“云何当令未生想受暂时不生、已生想受暂时息灭？”故，随心所愿有时能令未生想受暂时不生、已生想受暂时息灭，齐此名入想受灭解脱定。第八者，谓诸定中渐次顺次相续次第数为第八。解脱者，谓此定中诸解脱、异解脱、异极解脱、已解脱、当解脱，是名解脱。复次若法想微细为因，想微细为等无间，由想不和合义非不成就义，是名解脱。此中想受灭解脱定者，云何想受灭、云何想受灭解脱、云何想受灭解脱定，而说想受灭解脱定耶？答：想受灭者，谓想及受灭寂静没，是名想受灭。想受灭解脱者，谓想受灭诸解脱、异解脱 现代汉语译本 非想非非想处（既不是‘有想’也不是‘无想’的禅定境界），不经历任何改变或转化，便能证入非想非非想处解脱定。第七，指的是在所有禅定中，按照渐进、顺次、相续的次第排列，此定为第七个。解脱，指的是在此禅定中，所有善的感受、思想、行为和意识，都称为解脱。 超越一切非想非非想处，如何超越一切非想非非想处？答：当想要进入想受灭解脱（一种完全停止思想和感受的解脱状态）时，对于一切非想非非想处的想法，都能超越、平等地超越、最彻底地超越，所以称为超越一切非想非非想处。 进入想受灭身作证具足住（通过亲身体验来完全证得并安住于想受灭）的人，问：这种想受灭解脱的加行（准备工作）是什么？修行观行的人通过什么方法进入想受灭解脱定？答：初学者刚开始修习观行时，对于一切行（造作）不愿去造作，不想要思虑和觉察，从而进入禅定，只是这样想：‘怎样才能让未生的思想和感受暂时不生起，已生的思想和感受暂时息灭？’他对于各种行不愿造作，不欲思觉而入于定，只是这样想：‘怎样才能让未生的思想和感受暂时不生起，已生的思想和感受暂时息灭？’因此，随其心愿，有时能让未生的思想和感受暂时不生起，已生的思想和感受暂时息灭，达到这种程度就叫做进入想受灭解脱定。 第八，指的是在所有禅定中，按照渐进、顺次、相续的次第排列，此定为第八个。解脱，指的是在此禅定中的各种解脱、不同的解脱、极其不同的解脱、已经解脱、将要解脱，这些都叫做解脱。进一步说，如果某种法以微细的想为因，以微细的想为等无间缘（直接导致结果的条件），由于想的不和合（分离）的意义，非不成就（必定成就）的意义，这就叫做解脱。 关于想受灭解脱定，什么是想受灭？什么是想受灭解脱？什么是想受灭解脱定？而说想受灭解脱定呢？答：想受灭，指的是思想和感受灭尽、寂静、消失，这叫做想受灭。想受灭解脱，指的是想受灭的各种解脱、不同的解脱。
English
English version 'Neither perception nor non-perception' (a state of meditative absorption), without duality or transformation, one can enter the 'neither perception nor non-perception' liberation attainment. Seventh, refers to the seventh in the sequential, progressive, and continuous order of all meditative states. Liberation, refers to all wholesome feelings, thoughts, actions, and consciousness within this meditative state being called liberation. Transcending all 'neither perception nor non-perception', how does one transcend all 'neither perception nor non-perception'? Answer: When one intends to enter the cessation of perception and feeling liberation (a state of complete cessation of thought and feeling), one can transcend, equally transcend, and most completely transcend all thoughts of 'neither perception nor non-perception', therefore it is called transcending all 'neither perception nor non-perception'. One who enters the cessation of perception and feeling, abiding in the complete attainment through bodily experience, question: What is the preliminary practice for this cessation of perception and feeling liberation? By what means does a practitioner of contemplation enter the cessation of perception and feeling liberation attainment? Answer: When a beginner first cultivates contemplation, regarding all activities (fabrications), they are unwilling to engage in them, unwilling to think or perceive, and thus enter into meditation, simply thinking: 'How can I cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease?' They are unwilling to engage in various activities, unwilling to think or perceive, and thus enter into meditation, simply thinking: 'How can I cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease?' Therefore, according to their wish, sometimes they can cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease; reaching this extent is called entering the cessation of perception and feeling liberation attainment. Eighth, refers to the eighth in the sequential, progressive, and continuous order of all meditative states. Liberation, refers to the various liberations, different liberations, extremely different liberations, already liberated, and about to be liberated within this meditative state; these are all called liberation. Furthermore, if a certain dharma has subtle thought as its cause, and subtle thought as its immediately preceding condition (the condition that directly leads to the result), due to the meaning of non-conjunction (separation) of thought, the meaning of non-non-accomplishment (certain accomplishment), this is called liberation. Regarding the cessation of perception and feeling liberation attainment, what is the cessation of perception and feeling? What is the liberation from the cessation of perception and feeling? What is the cessation of perception and feeling liberation attainment? And why is it called the cessation of perception and feeling liberation attainment? Answer: The cessation of perception and feeling, refers to the extinction, tranquility, and disappearance of thought and feeling; this is called the cessation of perception and feeling. The liberation from the cessation of perception and feeling, refers to the various liberations and different liberations from the cessation of perception and feeling. --------------------------------------------------------------------------------
Chinese
、异极解脱、已解脱、当解脱，是名想受灭解脱。想受灭解脱定者，谓想受灭及想受灭解脱，不隐不背现前自在身所证得，是名想受灭解脱定。 说一切有部集异门足论卷第十八 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十九 尊者舍利子说 三藏法师玄奘奉 诏译 八法品第九之二 八胜处者，云何为八？答内有色想观外色少，若好若恶，于彼诸色胜知胜见有如是想，是第一胜处。内有色想观外色多，若好若恶，于彼诸色胜知胜见有如是想，是第二胜处。内无色想观外色少，若好若恶，于彼诸色胜知胜见有如是想，是第三胜处。内无色想观外色多，若好若恶，于彼诸色胜知胜见有如是想，是第四胜处。内无色想观外诸色，若青青显青现青光，犹如乌莫迦花，或如婆罗痆斯深染青衣，若青青显青现青光。内无色想观外诸色，若青青显青现青光亦复如是，于彼诸色胜知胜见有如是想，是第五胜处。内无色想观外诸色，若黄黄显黄现黄光，犹如羯尼迦花，或如婆罗痆斯深染黄衣，若黄黄显黄现黄光。内无色想观外诸色，若黄黄显黄现黄光亦复如是，于彼诸色胜知胜见有如是想，是第六胜处。内无色想观外诸色，若赤赤显赤现赤光， 现代汉语译本 ‘异极解脱’、‘已解脱’、‘当解脱’，这被称为想受灭解脱。想受灭解脱定，是指想受灭以及想受灭解脱，不隐藏、不违背，通过现前自在之身所证得的境界，这被称为想受灭解脱定。 《说一切有部集异门足论》卷第十八 大正藏第26册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第十九 尊者舍利子（Sariputra）说 三藏法师玄奘（Xuanzang）奉 诏译 八法品第九之二 八胜处是什么？回答是：内有色想，观察外面的少量颜色，无论是好是坏，对于那些颜色能够胜知胜见，有这样的想法，这是第一胜处。内有色想，观察外面的大量颜色，无论是好是坏，对于那些颜色能够胜知胜见，有这样的想法，这是第二胜处。内无色想，观察外面的少量颜色，无论是好是坏，对于那些颜色能够胜知胜见，有这样的想法，这是第三胜处。内无色想，观察外面的大量颜色，无论是好是坏，对于那些颜色能够胜知胜见，有这样的想法，这是第四胜处。内无色想，观察外面的各种颜色，如果是青色的，显现出青色，呈现出青光，就像乌莫迦花（Umoka flower），或者像婆罗痆斯（Varanasi）深染的青色衣服，呈现出青色的光芒。内无色想，观察外面的各种颜色，如果是青色的，显现出青色，呈现出青光也是如此，对于那些颜色能够胜知胜见，有这样的想法，这是第五胜处。内无色想，观察外面的各种颜色，如果是黄色的，显现出黄色，呈现出黄光，就像羯尼迦花（Karṇikāra flower），或者像婆罗痆斯（Varanasi）深染的黄色衣服，呈现出黄色的光芒。内无色想，观察外面的各种颜色，如果是黄色的，显现出黄色，呈现出黄光也是如此，对于那些颜色能够胜知胜见，有这样的想法，这是第六胜处。内无色想，观察外面的各种颜色，如果是红色的，显现出红色，呈现出红光