English
English version Continuing to focus the mind on a single object, continuously directing attention to it, contemplating that this object is entirely water. Through the mind abiding, equally abiding, closely abiding, continuously and single-pointedly directing attention to one object, contemplating that this object is entirely water, without duality, without change, from this one can enter the Water Kasinabheda Samadhi (Kasinabheda Samadhi, a state of meditative absorption achieved through visualizing water as all-pervading). 'Above and below' refers to the upper and lower directions. 'Sideways spreading' refers to directions such as southeast. 'Without duality' refers to without intermixture. 'Without boundary or limit' refers to the boundary being difficult to measure. 'Is the second' refers to, among all the samadhis, according to the gradual, sequential, and continuous order, the Water Kasinabheda Samadhi is the second. 'All-pervading' refers to, in this samadhi, all the wholesome form, feeling, perception, mental formations, and consciousness are called all-pervading. Question: What is the preliminary practice (Prayoga) for the Fire Kasinabheda Samadhi (Tejokasinabheda Samadhi, a state of meditative absorption achieved through visualizing fire as all-pervading)? By what means can a practitioner realize the Fire Kasinabheda Samadhi? Answer: When a beginner practitioner starts to cultivate contemplation, in this world, they can choose a pure image of the sun's fire, or choose the bright fire image of a wondrous medicine, or choose the bright fire image of a divine pearl, or choose the fire image of a constellation palace, or choose the image of a great and fierce flame of a fire mass, or choose the image of a great flame burning a village, or choose the image of a great flame burning a city, or choose the image of a great flame burning a river, or choose the image of a great flame burning a field, or choose the image of a great flame burning wood for ten years, or choose the image of a great flame burning wood for twenty years, or choose the image of a great flame burning wood for thirty years, or choose the image of a great flame burning wood for forty years, or choose the image of a great flame burning wood for fifty years, or choose the image of a great flame burning wood for a hundred years, or choose the image of a great flame burning wood for a thousand years, or choose the image of a great flame burning wood for a hundred thousand years, or choose the image of a great flame burning wood for countless hundreds of years, or choose the image of a great flame burning wood for countless thousands of years, or choose the image of a great flame burning wood for countless hundreds of thousands of years. When they see such images of flames, first gradually blazing, then extremely blazing, then universally blazing, and finally all completely burning. For these images, choose one at random, and with the power of strong conviction (Adhimoksha), focus the mind on contemplating, imagining, observing, establishing the belief that this is the image of a certain fire. Because they use the power of strong conviction to focus the mind on contemplating, imagining, observing, establishing the belief that this is a certain fire, the mind will then become scattered, rushing towards various images, unable to... --------------------------------------------------------------------------------
Chinese
能一趣系念一境，思惟此境是火非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是火故，未能证入火遍处定。为摄散动驰流心故，于一火相系念思惟，谓此是火非为水等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入火定。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，思惟此境定是火相。由心安住等住近住，相续一趣系念一境，思惟此境定是火相，无二无转能入火定，而未能入火遍处定。问：若此未能入火遍处定者：火遍处定加行云何？修观行者由何方便乃能证入火遍处定？答：即依如前所入火定，令心随顺调伏趣向，渐次柔和周遍柔和一趣定已，复想此火渐次增广，东南西北遍皆是火。彼想此火渐次增广，东南西北遍是火故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是火。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是火故，未能证入火遍处定。为摄散动驰流心故，于遍火相系念思惟，此遍是火非遍水等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入火遍处定。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 现代汉语译本 如果能够专注于一个目标，将这个目标视为火，而不是其他事物，但如果内心散乱，思绪纷飞，无法专注于一个目标，并坚信这个目标就是火，那么就无法证入火遍处定（Kasin of Fire）。为了控制散乱的心，需要专注于一个火的形象进行思考，即这个是火，而不是水等。通过精勤勇猛地思考这个形象，直到内心能够持续地保持专注。通过这样的努力，才能够进入火定（Fire Samadhi）。 在精勤地练习这个方法之后，进一步修行这个定的方便，也就是对于通过努力所产生的道路，反复练习、修行和实践。通过反复练习、修行和实践，内心就会安定、平等、接近安定，持续地专注于一个目标，并坚信这个目标就是火的形象。由于内心安定、平等、接近安定，持续地专注于一个目标，并坚信这个目标就是火的形象，没有二念，没有动摇，就能够进入火定，但仍然无法进入火遍处定。 问：如果这样还不能进入火遍处定，那么火遍处定的加行（preparatory practice）是什么？修行者通过什么方法才能够证入火遍处定？ 答：就是依靠之前所进入的火定，使内心随顺、调伏、趋向，逐渐地柔和，周遍地柔和，专注于一个目标。然后想象这个火逐渐地增大，东南西北到处都是火。如果想象这个火逐渐地增大，东南西北到处都是火，内心就会散乱，思绪纷飞，无法专注于一个目标，并坚信这个目标到处都是火。如果内心散乱，思绪纷飞，无法专注于一个目标，并坚信这个目标到处都是火，那么就无法证入火遍处定。 为了控制散乱的心，需要专注于遍满的火的形象进行思考，即这遍满的是火，而不是遍满的水等。通过精勤勇猛地思考这个形象，直到内心能够持续地保持专注。通过这样的努力，才能够逐渐地进入火遍处定。在精勤地练习这个方法之后，进一步修行这个定的方便，也就是对于通过努力所产生的道路，反复练习、修行和实践。
English
English version If one can focus on a single object, contemplating this object as fire and not something else, but if the mind is scattered and thoughts are flowing in various directions, unable to focus on a single object and contemplate that this object is definitely fire, then one cannot attain the Kasina of Fire (fire meditation). To control the scattered and flowing mind, one should focus on the image of fire, contemplating that this is fire and not water, etc. By diligently and vigorously contemplating this image, until the mind can continuously remain focused, through this effort, one can enter the Fire Samadhi (state of meditative absorption). After diligently practicing this method, further cultivate the means to this samadhi, which is to repeatedly practice, cultivate, and engage in the path generated by the effort. By repeatedly practicing, cultivating, and engaging in the path generated by the effort, the mind will become stable, equanimous, and near to stability, continuously focusing on a single object, contemplating that this object is definitely the image of fire. Because the mind is stable, equanimous, and near to stability, continuously focusing on a single object, contemplating that this object is definitely the image of fire, without duality and without wavering, one can enter the Fire Samadhi, but still cannot enter the Fire Kasina. Question: If one cannot enter the Fire Kasina, then what is the preparatory practice (Parikamma) for the Fire Kasina? By what means can a practitioner attain the Fire Kasina? Answer: Relying on the Fire Samadhi previously attained, make the mind compliant, subdued, and inclined, gradually softening, pervasively softening, and focusing on a single object. Then imagine this fire gradually increasing, with fire everywhere in the east, south, west, and north. If one imagines this fire gradually increasing, with fire everywhere in the east, south, west, and north, the mind will become scattered and thoughts will flow in various directions, unable to focus on a single object and contemplate that this object is everywhere fire. If the mind is scattered and thoughts are flowing in various directions, unable to focus on a single object and contemplate that this object is everywhere fire, then one cannot attain the Fire Kasina. To control the scattered mind, one should focus on the image of pervasive fire, contemplating that this pervasive is fire and not pervasive water, etc. By diligently and vigorously contemplating this image, until the mind can continuously remain focused, through this effort, one can gradually enter the Fire Kasina. After diligently practicing this method, further cultivate the means to this samadhi, which is to repeatedly practice, cultivate, and engage in the path generated by the effort. --------------------------------------------------------------------------------
Chinese
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，思惟此境遍皆是火。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是火，无二无转从此乃入火遍处定。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。是第三者，谓诸定中渐次顺次相续次第数为第三。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问风遍处定加行云何？修观行者由何方便而能证入风遍处定？答：初修业者创修观时，于此世界或取东方所有风相、或取南方所有风相、或取西方所有风相、或取北方所有风相、或取有尘风相、或取无尘风相、或取吠湿摩风相、或取吠岚婆风相、或取小风相、或取大风相、或取无量风相、或取大风轮相。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风相。彼由于此以胜解力系念思惟假想观察安立信解是某风故，心便散动驰流诸相，不能一趣系念一境，思惟此境是风非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是风故，未能证入风遍处定。为摄散动驰流心故，于一风相系念思惟，谓此是风非为火等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入风定。精勤数习此加行已，复进修行此定方便，谓于 现代汉语译本 加行所引生的道路，通过反复练习、修行和多次实践，心就能安住、等住、近住，持续专注于一个目标，一心一意地系念于一个境界，并思惟这个境界完全是火。由于心能安住、等住、近住，持续专注于一个目标，一心一意地系念于一个境界，并思惟这个境界完全是火，没有其他杂念，没有改变，因此就能进入火遍处定（Kasina of Fire）。 所说的‘上下’，指的是上方和下方。所说的‘傍布’，指的是东南等方向。所说的‘无二’，指的是没有间杂。‘无边无际’，指的是边际难以测量。‘是第三者’，指的是在各种禅定中，按照渐进、顺序、相续的次第，火遍处定是第三个。所说的‘遍处’，指的是在这个禅定中，所有美好的色（Rupa）、受（Vedana）、想（Sanna）、行（Sankhara）、识（Vinnana），都称为遍处。 问：风遍处定（Kasina of Wind）的加行（preparatory practice）是什么？修行者通过什么方法才能证入风遍处定？ 答：初学禅定的人在开始修行时，可以从这个世界选取风的形象，或者选取东方的风的形象，或者选取南方的风的形象，或者选取西方的风的形象，或者选取北方的风的形象，或者选取有尘土的风的形象，或者选取没有尘土的风的形象，或者选取吠湿摩（Vaisma）风的形象，或者选取吠岚婆（Valamba）风的形象，或者选取小风的形象，或者选取大风的形象，或者选取无量风的形象，或者选取大风轮的形象。对于这些形象，随意选取一个，用胜解力（strong conviction）系念思惟，假想观察，安立信解，认为这就是某个风的形象。由于他用胜解力系念思惟，假想观察，安立信解，认为这就是某个风的形象，心就会散动，流向各种形象，不能一心一意地系念于一个境界，思惟这个境界是风而不是其他。由于他的心散动，流向各种形象，不能一心一意地系念于一个境界，思惟这个境界一定是风，所以未能证入风遍处定。为了摄持散动的心，于一个风的形象系念思惟，认为这是风而不是火等。思惟这个形象，精勤勇猛，直到使心能够相续久住，通过这种加行就能进入风定。精勤反复地练习这种加行后，再进一步修行这个禅定的方法，也就是于