English
English version 'Extremes of liberation', 'already liberated', 'to be liberated', this is called the liberation through the cessation of perception and feeling. The samadhi of liberation through the cessation of perception and feeling refers to the cessation of perception and feeling, and the liberation through the cessation of perception and feeling, which are not hidden or contradicted, and are attained through the present, unhindered body. This is called the samadhi of liberation through the cessation of perception and feeling. 《Abhidharma Sangitiparyaya-pada Sastra》Volume 18 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangitiparyaya-pada Sastra》 《Abhidharma Sangitiparyaya-pada Sastra》Volume 19 Said by Venerable Sariputra (Sariputra) Translated under imperial order by Tripitaka Master Xuanzang (Xuanzang) Chapter Nine, Section Two: The Eight Dharmas What are the eight abodes of mastery? The answer is: When one has an internal perception of form and observes external forms that are few, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the first abode of mastery. When one has an internal perception of form and observes external forms that are many, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the second abode of mastery. When one has no internal perception of form and observes external forms that are few, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the third abode of mastery. When one has no internal perception of form and observes external forms that are many, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the fourth abode of mastery. When one has no internal perception of form and observes external forms, if they are blue, appearing blue, manifesting blue light, like the Umoka flower (Umoka flower), or like a Varanasi (Varanasi) cloth deeply dyed blue, manifesting blue light. When one has no internal perception of form and observes external forms, if they are blue, appearing blue, manifesting blue light, it is the same, and one has the thought of superior knowledge and vision regarding those forms, this is the fifth abode of mastery. When one has no internal perception of form and observes external forms, if they are yellow, appearing yellow, manifesting yellow light, like the Karnikara flower (Karṇikāra flower), or like a Varanasi (Varanasi) cloth deeply dyed yellow, manifesting yellow light. When one has no internal perception of form and observes external forms, if they are yellow, appearing yellow, manifesting yellow light, it is the same, and one has the thought of superior knowledge and vision regarding those forms, this is the sixth abode of mastery. When one has no internal perception of form and observes external forms, if they are red, appearing red, manifesting red light --------------------------------------------------------------------------------
Chinese
犹如槃豆时缚迦花，或如婆罗痆斯深染赤衣，若赤赤显赤现赤光。内无色想观外诸色，若赤赤显赤现赤光亦复如是，于彼诸色胜知胜见有如是想，是第七胜处。内无色想观外诸色，若白白显白现白光，犹如乌沙斯星色，或如婆罗痆斯极鲜白衣，若白白显白现白光。内无色想观外诸色，若白白显白现白光亦复如是，于彼诸色胜知胜见有如是想，是第八胜处。内有色想者，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，由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，名内有色想。故观外色少者，谓所观色其量甚小微细非多，故名为少。若好者，谓所观色已善磨莹青黄赤白，故名若好。若恶者，谓所观色未善磨莹青黄赤白，故名若恶。于彼诸色胜知胜见者，谓即于彼所观诸色已伏欲贪、已断欲贪、已超欲贪，于彼已得胜知胜见，降伏自在都无所畏。如贵胜人或贵胜子，以胜知见执取僮仆，降伏自在都无所畏。诸瑜伽师亦复如是，于所观色已伏欲贪、已断欲贪、已超欲贪，于彼已得胜知胜见，降伏自在都无所畏。有如是想者，谓如实想正现在前。第一者，谓诸定中渐次顺次相续次第数为第一。胜处者，谓此定中所有善色受想行识，皆名胜处。内无色想观外色多等者，谓所观色其量广 现代汉语译本： 犹如槃豆时缚迦花（一种红色花），或者像在婆罗痆斯（Varanasi）深染的红色衣服，呈现出鲜红、显眼的红色光芒。如果内心没有对色的想法，而观察外面的各种颜色，呈现出鲜红、显眼的红色光芒，也是如此。对于那些颜色，能够完全了解和清晰看见，并持有这样的想法，这是第七胜处。 如果内心没有对色的想法，而观察外面的各种颜色，呈现出洁白、显眼的白色光芒，就像乌沙斯星（Ushas，黎明女神）的颜色，或者像在婆罗痆斯极其洁白的衣服，呈现出洁白、显眼的白色光芒。如果内心没有对色的想法，而观察外面的各种颜色，呈现出洁白、显眼的白色光芒，也是如此。对于那些颜色，能够完全了解和清晰看见，并持有这样的想法，这是第八胜处。 内心有色想的人，是指他们内心对各种颜色的想法还没有远离、没有完全远离、没有调伏、没有完全调伏、没有灭没、没有破坏。由于他们内心对各种颜色的想法还没有远离、没有完全远离、没有调伏、没有完全调伏、没有灭没、没有破坏，所以称为内心有色想。 因此，观察外面的少量颜色，是指所观察的颜色其数量非常小，细微而不繁多，所以称为少量。如果美好，是指所观察的颜色已经过良好打磨，呈现出青、黄、赤、白等颜色，所以称为美好。如果丑陋，是指所观察的颜色未经良好打磨，呈现出青、黄、赤、白等颜色，所以称为丑陋。 对于那些颜色能够完全了解和清晰看见，是指对于所观察的那些颜色，已经降伏了欲贪、已经断除了欲贪、已经超越了欲贪，对于它们已经获得了完全的了解和清晰的看见，能够降伏自在，完全没有畏惧。就像尊贵的人或尊贵的子弟，凭借卓越的认知和见解来控制奴仆，能够降伏自在，完全没有畏惧。瑜伽师也是如此，对于所观察的颜色，已经降伏了欲贪、已经断除了欲贪、已经超越了欲贪，对于它们已经获得了完全的了解和清晰的看见，能够降伏自在，完全没有畏惧。 持有这样的想法，是指如实的想法正确地呈现在眼前。第一，是指在各种禅定中，按照渐进、顺次、相续的次第，数量上是第一。胜处，是指在这种禅定中，所有美好的色、受、想、行、识，都称为胜处。 内心没有色想而观察外面众多的颜色等等，是指所观察的颜色其数量广阔。
English
English version: Like a Bandhujivaka (Bandhujivaka flower) flower, or like a crimson-dyed garment from Varanasi (Varanasi, a city in India), if it is red, manifestly red, appearing with red light. If, without the thought of internal form, one contemplates external forms, if it is red, manifestly red, appearing with red light, it is just the same. Having superior knowledge and superior vision of those forms, having such a thought, this is the seventh mastery. If, without the thought of internal form, one contemplates external forms, if it is white, manifestly white, appearing with white light, like the color of the Ushas (Ushas, the dawn goddess) star, or like an exceedingly white garment from Varanasi, if it is white, manifestly white, appearing with white light. If, without the thought of internal form, one contemplates external forms, if it is white, manifestly white, appearing with white light, it is just the same. Having superior knowledge and superior vision of those forms, having such a thought, this is the eighth mastery. One who has the thought of internal form means that, with regard to internal separate thoughts of form, they have not been abandoned, not been completely abandoned, not been subdued, not been completely subdued, not been extinguished, not been destroyed. Because, with regard to internal separate thoughts of form, they have not been abandoned, not been completely abandoned, not been subdued, not been completely subdued, not been extinguished, not been destroyed, it is called having the thought of internal form. Therefore, contemplating external forms that are few means that the forms contemplated are very small in quantity, subtle, and not many, therefore it is called few. If good means that the forms contemplated have been well polished, being blue, yellow, red, or white, therefore it is called good. If bad means that the forms contemplated have not been well polished, being blue, yellow, red, or white, therefore it is called bad. Having superior knowledge and superior vision of those forms means that, with regard to those forms contemplated, desire and craving have been subdued, desire and craving have been cut off, desire and craving have been transcended, and with regard to them, superior knowledge and superior vision have been attained, being able to subdue and be at ease, without any fear. Just like a noble person or a noble son, with superior knowledge and vision, takes hold of a servant, being able to subdue and be at ease, without any fear. Yogis are also like this, with regard to the forms contemplated, desire and craving have been subdued, desire and craving have been cut off, desire and craving have been transcended, and with regard to them, superior knowledge and superior vision have been attained, being able to subdue and be at ease, without any fear. Having such a thought means that the true thought is correctly present. First means that among all the samadhis (samadhis, meditative states), in a gradual, sequential, continuous order, it is the first in number. Mastery means that in this samadhi, all the wholesome form, feeling, perception, volition, and consciousness are called mastery. Without the thought of internal form, contemplating external forms that are many, etc., means that the forms contemplated are vast in quantity. --------------------------------------------------------------------------------
Chinese
大无边无际，故名为多。余如前说。内无色想者，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。由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，故名内无色想。观外色少多等，皆如前说。内无色想观外诸色若青者，谓总显示所有青色青聚青众，故说若青。青显者，谓此青色是显非形，故说青显。青现者，谓此青色如是眼识所行境界，亦是意识所行境界，故说青现。青光者，谓此青色能现能发种种光明，故说青光。余如前说。如说若青等，若黄等亦尔。 九法品第十 时舍利子复告众言：“具寿当知，佛于九法自善通达，现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 九法云何？此中略有二种九法，所谓九结、九有情居。 九结者，云何为九？答：一、爱结；二、恚结；三、慢结；四、无明结；五、见结；六、取结；七、疑结；八、嫉结；九、悭结。云何爱结？答：三界贪是名爱结。云何恚结？答：于诸有情欲为损害，内怀栽孽欲为扰恼，已嗔当嗔现嗔，乐为过患、极为过患，意极愤恚，于诸有情各相违戾欲为过患，已为过患、当为过患 现代汉语译本 ‘大’是无边无际的，所以叫做‘多’。其余的解释和前面说的一样。‘内无色想’是指，对于内在的各种色想，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。因为对于内在的各种色想，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，所以叫做‘内无色想’。观察外在的颜色，无论是少还是多等等，都和前面说的一样。‘内无色想观外诸色若青者’，是指总的显示所有青色的青色聚集、青色大众，所以说‘若青’。‘青显者’，是指这种青色是显色而不是形状，所以说‘青显’。‘青现者’，是指这种青色是眼识所能感知的境界，也是意识所能感知的境界，所以说‘青现’。‘青光者’，是指这种青色能够显现、能够发出各种光明，所以说‘青光’。其余的解释和前面说的一样。就像说‘若青’等等，‘若黄’等等也是一样。 第九品 法 这时，舍利子（Sariputra）又告诉大家说：‘诸位同修应当知道，佛陀对于九种法已经完全通达，证得了正等觉悟，并且为弟子们宣说开示。我们现在应当和合在一起结集佛法，在佛陀灭度之后不要有违背争执，应当使佛法和戒律长久住世，利益和安乐无量的众生，怜悯世间诸天和人类，使他们获得殊胜的利益和安乐。’ 什么是九法呢？这里大概有两种九法，就是九结和九有情居。 什么是九结呢？回答：一、爱结；二、恚结；三、慢结；四、无明结；五、见结；六、取结；七、疑结；八、嫉结；九、悭结。什么是爱结呢？回答：三界（欲界，色界，无色界）的贪爱就叫做爱结。什么是恚结呢？回答：对于众生想要加以损害，内心怀着恶意想要扰乱恼害，已经嗔恨、将要嗔恨、现在嗔恨，喜欢造成过患、极度喜欢造成过患，内心极其愤恨，对于众生互相违背想要造成过患，已经造成过患、将要造成过患。