English
English version: He announced to the assembly: 'Venerable ones, know that the Buddha has thoroughly mastered ten dharmas, and after attaining perfect enlightenment, he proclaimed and revealed them to his disciples. We should now gather together in harmony to compile the Dharma, and after the Buddha's Parinirvana, let there be no disputes. We should ensure that the Dharma and Vinaya endure for a long time, benefiting and bringing joy to countless sentient beings, and having compassion for the gods and humans in the world, enabling them to obtain supreme benefit, welfare, and happiness.' 'What are these ten dharmas? Here, there are briefly two sets of ten dharmas, namely the ten Kasinas (ten all-embracing objects of meditation) and the ten trainings of an Arhat (ten practices of the non-learner).' 'What are the ten Kasinas? Venerable ones, know that the earth Kasina (Ksitigocara, all-embracing earth meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the first Kasina. Furthermore, venerable ones, the water Kasina (Apogocara, all-embracing water meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the second Kasina. Furthermore, venerable ones, the fire Kasina (Tejogocara, all-embracing fire meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the third Kasina. Furthermore, venerable ones, the air Kasina (Vayogocara, all-embracing air meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the fourth Kasina. Furthermore, venerable ones, the blue Kasina (Nilagocara, all-embracing blue meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the fifth Kasina. Furthermore, venerable ones, the yellow Kasina (Pitagocara, all-embracing yellow meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the sixth Kasina. Furthermore, venerable ones, the red Kasina (Lohitagocara, all-embracing red meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the seventh Kasina. Furthermore, venerable ones, the white Kasina (Odatagocara, all-embracing white meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the eighth Kasina. Furthermore, venerable ones, the space Kasina (Akasagocara, all-embracing space meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the ninth Kasina. Furthermore, venerable ones, the consciousness Kasina (Vijnanagocara, all-embracing consciousness meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the tenth Kasina.' 'Question: What is the preliminary practice for the earth Kasina meditation? By what means can a practitioner of contemplation enter into the earth Kasina Samadhi? Answer: When a beginner first starts to cultivate contemplation, they should not contemplate the various places on this earth, whether high or low, whether thorny or stump-filled, whether salty or overgrown with shrubs, whether dangerous or filthy. Regarding the various places on this earth, flat and clear' --------------------------------------------------------------------------------
Chinese
了犹如掌中，具净园林可爱乐处随取一相，以胜解力系念思惟假想观察安立信解是某地相。彼由于此以胜解力系念思惟假想观察安立信解是某地故，心便散动驰流诸相，不能一趣系念一境，思惟此境是地非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是地故，未能证入地遍处定。为摄散动驰流心故，于一地相系念思惟，谓此是地非为水等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入地定。精勤数习此加行己，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，思惟此境定是地相。由心安住等住近住，相续一趣系念一境，思惟此境定是地相，无二无转能入地定，而未能入地遍处定。问：若此未能入地遍处定者，地遍处定加行云何？修观行者由何方便乃能证入地遍处定？答：即依如前所入地定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已复想此地，渐次增广东南西北遍皆是地。彼想此地渐次增广东南西北遍是地故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是地。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是地故，未能证入地遍处定。为摄散动驰流心故，于遍地相系念思惟此遍是地非 遍水等。思惟此相精进勇猛，乃至令心相续久住，由斯加行乃渐能入地遍处定。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境遍皆是地。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是地，无二无转从此乃入地遍处定。言上下者，谓上下方。言傍布者，谓东南等。言无二者，谓无间杂。无边无际者，谓边际难测。是第一者，谓诸定中渐次顺次相续次第数为第一。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问水遍处定加行云何？修观行者由何方便而能证入水遍处定？答：初修业者创修观时，于此世界或取大水注相、或取大泉水相、或取大池水相、或取大陂水相、或取大湖水相、或取殑伽水相、或取盐母那水相、或取设腊婆水相、或取阿视罗筏底水相、或取莫醯河水相，乃至或取东大海水相、或取南大海水相、或取西大海水相、或取北大海水相、或取四大海水相、或取大水轮相。于如是等随取一相，以胜解力系念思惟假想观察安立信解是某水相。彼由于此以胜解力系念思惟假想观察安立信解是某水故，心便散动驰流诸相，不能一趣系念一境思惟此境是水非余。彼心散动驰流 诸相，不能一趣系念一境思惟此境定是水故，未能证入水遍处定。为摄散动驰流心故，于一水相系念思惟，谓此是水非为地等。思惟此相精勤勇猛乃至令心相续久住，由斯加行能入水定。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，思惟此境定是水相。由心安住等住近住，相续一趣系念一境，思惟此境定是水相，无二无转能入水定，而未能入水遍处定。问：若此未能入水遍处定者，水遍处定加行云何？修观行者由何方便乃能证入水遍处定？答：即依如前所入水定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已复想此水，渐次增广东南西北遍皆是水。彼想此水渐次增广东南西北遍是水故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是水。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是水故，未能证入水遍处定。为摄散动驰流心故，于遍水相系念思惟，此遍是水非遍地等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入水遍处定。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 现代汉语译本 对于各种不同的现象，如果不能将心专注于一个目标，持续地在一个境界中思考，并确定这个境界就是水，那么就无法证入水遍处定（Kasin of Water）。为了收摄散乱流动的心，需要专注于一个水的形象，持续地思考，认为‘这就是水，不是地等其他事物’。精勤勇猛地思考这个形象，直到心能够持续安住。通过这样的努力，就能进入水定。 在精勤练习这个方法后，进一步修习进入此定的方便，也就是对于通过先前努力所产生的道路，反复练习、修习、多次实践。当对于通过先前努力所产生的道路，反复练习、修习、多次实践后，心就能安住、平等安住、靠近安住，持续地专注于一个目标，在一个境界中思考，并确定这个境界就是水的形象。由于心能安住、平等安住、靠近安住，持续地专注于一个目标，在一个境界中思考，并确定这个境界就是水的形象，没有二念，没有转变，就能进入水定，但仍然无法进入水遍处定。 问：如果这样还不能进入水遍处定，那么水遍处定的加行（preparatory practice）应该如何进行？修观行的人通过什么方法才能证入水遍处定？ 答：就是依据先前所进入的水定，使心随顺、调伏、趋向，逐渐地柔和，周遍地柔和。在专注于一个定境后，进一步想象这个水，逐渐地增大，向东、南、西、北扩展，遍布各处都是水。由于想象这个水逐渐增大，向东、南、西、北遍布各处都是水，心就会散动，流向各种现象，不能专注于一个目标，在一个境界中思考，并确定这个境界遍布各处都是水。由于心散动，流向各种现象，不能专注于一个目标，在一个境界中思考，并确定这个境界遍布各处都是水，就无法证入水遍处定。 为了收摄散乱流动的心，需要专注于遍布的水的形象，持续地思考，认为‘这遍布各处都是水，不是遍布各处都是地等其他事物’。精勤勇猛地思考这个形象，直到心能够持续安住。通过这样的努力，才能逐渐进入水遍处定。 在精勤练习这个方法后，进一步修习进入此定的方便，也就是对于通过先前努力所产生的道路，反复练习、修习、多次实践。当对于通过先前努力所产生的道路，反复练习、修习、多次实践后，心就能安住、平等安住、靠近安住。
English
English version Regarding various phenomena, if one cannot focus the mind on a single object, continuously contemplating within one realm, and ascertain that this realm is indeed water, then one cannot attain the Kasina of Water (water-pervasion concentration). In order to gather the scattered and flowing mind, one needs to focus on a single image of water, continuously contemplating, thinking, 'This is water, not earth or other things.' Diligently and vigorously contemplate this image until the mind can continuously abide. Through such effort, one can enter the water concentration. After diligently practicing this method, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and engage in the path generated by previous efforts. When one repeatedly practices, cultivates, and engages in the path generated by previous efforts, the mind will abide, abide equally, abide closely, continuously focusing on a single object, contemplating within one realm, and ascertaining that this realm is the image of water. Because the mind can abide, abide equally, abide closely, continuously focusing on a single object, contemplating within one realm, and ascertaining that this realm is the image of water, without duality, without change, one can enter the water concentration, but still cannot enter the water-pervasion concentration. Question: If one still cannot enter the water-pervasion concentration, then how should the preparatory practice (加行) for the water-pervasion concentration be carried out? By what means can a practitioner of contemplation attain the water-pervasion concentration? Answer: It is based on the previously entered water concentration, causing the mind to be compliant, subdued, and directed, gradually becoming gentle, and pervasively gentle. After focusing on a single concentration, further imagine this water, gradually increasing it, extending it to the east, south, west, and north, pervading all places with water. Because of imagining this water gradually increasing, pervading all places in the east, south, west, and north, the mind will become scattered, flowing towards various phenomena, unable to focus on a single object, contemplating within one realm, and ascertaining that this realm pervades all places with water. Because the mind is scattered, flowing towards various phenomena, unable to focus on a single object, contemplating within one realm, and ascertaining that this realm pervades all places with water, one cannot attain the water-pervasion concentration. In order to gather the scattered and flowing mind, one needs to focus on the image of water pervading all places, continuously contemplating, thinking, 'This pervades all places with water, not pervading all places with earth or other things.' Diligently and vigorously contemplate this image until the mind can continuously abide. Through such effort, one can gradually enter the water-pervasion concentration. After diligently practicing this method, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and engage in the path generated by previous efforts. When one repeatedly practices, cultivates, and engages in the path generated by previous efforts, the mind will abide, abide equally, abide closely. --------------------------------------------------------------------------------
Chinese
续一趣系念一境，思惟此境遍皆是水。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是水，无二无转从此乃入水遍处定。言上下者，谓上下方。言傍布者，谓东南等。言无二者，谓无间杂。无边无际者，谓边际难测。是第二者，谓诸定中渐次顺次相续次第数为第二。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问火遍处定加行云何？修观行者由何方便而能证入火遍处定？答初修业者创修观时，于此世界或取清净日轮火相、或取妙药光明火相、或取神珠光明火相、或取星宿宫殿火相、或取火聚大猛焰相、或取烧村大火焰相、或取烧城大火焰相、或取烧川大火焰相、或取烧野大火焰相、或取烧十载木大火焰相、或取烧二十载木大火焰相、或取烧三十载木大火焰相、或复取烧四十载木大火焰相、或复取烧五十载木大火焰相、或复取烧百载木大火焰相、或取烧千载木大火焰相、或取烧百千载木大火焰相、或取烧无量百载木大火焰相、或取烧无量千载木大火焰相、或取烧无量百千载木大火焰相。彼见如是诸火焰相，先渐炽然、复极炽然、转遍炽然、后皆洞然。于如是等随取一相，以胜解力系念思惟假想观察安立信解是某火相。彼由于此以胜解力系念思惟假想观察安立信解是某火故，心便散动驰流诸相，不 现代汉语译本 继续将心专注于一个目标，持续地系念于此，思维这个目标完全是水。通过心安住、等住、近住，相续不断地专注于一个目标，思维这个目标完全是水，没有其他杂质，没有变化，这样就能进入水遍处定（Kasinabheda Samadhi，通过观想水无处不在而达到的禅定）。 ‘上下’指的是上方和下方。 ‘傍布’指的是东南等方向。 ‘无二’指的是没有间杂。 ‘无边无际’指的是边际难以测量。 ‘是第二者’指的是在各种禅定中，按照渐次、顺次、相续的次第，水遍处定是第二种。 ‘遍处’指的是在这种禅定中，所有美好的色、受、想、行、识，都称为遍处。 问：火遍处定（Tejokasinabheda Samadhi，通过观想火无处不在而达到的禅定）的加行（Prayoga，预备阶段）是什么？修行者通过什么方法能够证入火遍处定？ 答：初学修行者在开始修习观想时，可以在这个世界上选取清净的日轮火相、或者选取妙药的光明火相、或者选取神珠的光明火相、或者选取星宿宫殿的火相、或者选取火聚的大猛烈火焰相、或者选取焚烧村庄的大火焰相、或者选取焚烧城市的大火焰相、或者选取焚烧河流的大火焰相、或者选取焚烧原野的大火焰相、或者选取焚烧十年木材的大火焰相、或者选取焚烧二十年木材的大火焰相、或者选取焚烧三十年木材的大火焰相、或者选取焚烧四十年木材的大火焰相、或者选取焚烧五十年木材的大火焰相、或者选取焚烧百年木材的大火焰相、或者选取焚烧千年木材的大火焰相、或者选取焚烧百千年木材的大火焰相、或者选取焚烧无量百年木材的大火焰相、或者选取焚烧无量千年木材的大火焰相、或者选取焚烧无量百千年木材的大火焰相。他们看到这些火焰的景象，先是逐渐炽燃，然后极其炽燃，转而普遍炽燃，最后全部洞然。对于这些景象，随意选取一个，用胜解力（Adhimoksha，强烈的信念）系念思惟，假想观察，安立信解，认为这是某个火焰的景象。由于他们用胜解力系念思惟，假想观察，安立信解这是某个火焰的缘故，心便会散动，驰向各种景象，无法...