English
English version The path that arises from preliminary practices, through repeated practice, cultivation, and numerous actions, the mind becomes stable, equally stable, nearly stable, continuously focused on one object, single-mindedly fixed on one realm, and contemplates that this realm is entirely fire. Because the mind is stable, equally stable, nearly stable, continuously focused on one object, single-mindedly fixed on one realm, and contemplates that this realm is entirely fire, without duality or change, one can then enter the Fire Kasina (Kasina of Fire) concentration. The term 'above and below' refers to the upper and lower directions. The term 'spreading sideways' refers to directions such as southeast. The term 'without duality' means without intermixture. 'Without boundary or limit' means that the boundary is difficult to measure. 'Is the third' means that among all the concentrations, in a gradual, sequential, and continuous order, the Fire Kasina is the third. The term 'Kasina' means that in this concentration, all wholesome form (Rupa), feeling (Vedana), perception (Sanna), mental formations (Sankhara), and consciousness (Vinnana) are called Kasina. Question: What are the preliminary practices (preparatory practice) for the Wind Kasina (Kasina of Wind) concentration? By what means can a practitioner realize the Wind Kasina concentration? Answer: When a beginner starts to cultivate concentration, they can take the appearance of wind from this world, or take the appearance of wind from the east, or take the appearance of wind from the south, or take the appearance of wind from the west, or take the appearance of wind from the north, or take the appearance of dusty wind, or take the appearance of dust-free wind, or take the appearance of Vaisma wind (Vaisma), or take the appearance of Valamba wind (Valamba), or take the appearance of small wind, or take the appearance of great wind, or take the appearance of limitless wind, or take the appearance of a great wind wheel. Among these appearances, choose one at random, and with strong conviction (strong conviction), fix the mind on it, contemplate it, imagine it, observe it, establish belief and understanding that this is the appearance of a certain wind. Because they fix the mind on it with strong conviction, contemplate it, imagine it, observe it, establish belief and understanding that this is the appearance of a certain wind, the mind will become scattered and flow towards various appearances, unable to single-mindedly fix on one realm, contemplating that this realm is wind and not something else. Because their mind is scattered and flows towards various appearances, unable to single-mindedly fix on one realm, contemplating that this realm must be wind, they have not yet realized the Wind Kasina concentration. In order to gather the scattered mind, fix the mind on one appearance of wind, contemplating that this is wind and not fire, etc. Contemplate this appearance with diligence and vigor, until the mind can continuously abide for a long time. Through this preliminary practice, one can enter the Wind concentration. After diligently and repeatedly practicing this preliminary practice, further cultivate the method of this concentration, that is, on --------------------------------------------------------------------------------
Chinese
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，思惟此境定是风相。由心安住等住近住，相续一趣系念一境，思惟此境定是风相，无二无转能入风定，而未能入风遍处定。问，若此未能入风遍处定者，风遍处定加行云何？修观行者由何方便乃能证入风遍处定？答：即依如前所入风定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已复想此风，渐次增广东南西北遍皆是风。彼想此风渐次增广东南西北遍是风故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是风。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是风故，未能证入风遍处定。为摄散动驰流心故，于遍风相系念思惟，此遍是风非遍火等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入风遍处定。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，思惟此境遍皆是风。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是风，无二无转从此乃入风遍处定。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。是第四 现代汉语译本 加行所引生的道路，要多次练习、多次修行、多次实践。既然对于加行所引生的道路，已经多次练习、多次修行、多次实践，心就能安住、平等安住、靠近安住，持续专注于一个目标，系念于一个境界，思维这个境界一定是风的相状。由于心能安住、平等安住、靠近安住，持续专注于一个目标，系念于一个境界，思维这个境界一定是风的相状，没有其他杂念，没有转移，就能进入风定，但还不能进入风遍处定（Kāsinā-vāyu）。 问：如果这样还不能进入风遍处定，那么风遍处定的加行（Prayoga）应该如何进行？修观行者通过什么方法才能证入风遍处定？ 答：就是依据前面所进入的风定，使心随顺、调伏、趋向，逐渐柔和，周遍柔和。一旦专注于风定，又想象这风逐渐增大，向东、南、西、北各个方向扩展，遍布各处都是风。由于想象这风逐渐增大，向东、南、西、北遍布各处都是风，心就会散乱，驰骋于各种现象，不能专注于一个目标，系念于一个境界，思维这个境界遍布各处都是风。由于心散乱，驰骋于各种现象，不能专注于一个目标，系念于一个境界，思维这个境界遍布各处都是风，就不能证入风遍处定。 为了收摄散乱驰骋的心，就要专注于遍布的风相，思维这遍布的是风，而不是遍布的火等其他事物。思维这个相状，精勤勇猛，乃至使心持续长久地安住，通过这样的加行，才能逐渐进入风遍处定。精勤多次练习这个加行后，再进一步修行这个定的方法，就是对于加行所引生的道路，多次练习、多次修行、多次实践。既然对于加行所引生的道路，已经多次练习、多次修行、多次实践，心就能安住、平等安住、靠近安住，持续专注于一个目标，系念于一个境界，思维这个境界遍布各处都是风。由于心能安住、平等安住、靠近安住，持续专注于一个目标，系念于一个境界，思维这个境界遍布各处都是风，没有其他杂念，没有转移，这样才能进入风遍处定。 所说的‘上下’，是指上方和下方。所说的‘傍布’，是指东南等方向。所说的‘无二’，是指没有间杂。‘无边无际’，是指边际难以测量。这是第四种（风遍处定）。
English
English version The path that arises from preliminary practices should be practiced, cultivated, and performed many times. Since the path that arises from preliminary practices has been practiced, cultivated, and performed many times, the mind then dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is definitely the aspect of wind. Because the mind dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is definitely the aspect of wind, without duality or shifting, one can enter the wind concentration (vāyu-samādhi), but is not yet able to enter the wind kasina (Kāsinā-vāyu) concentration. Question: If one is not yet able to enter the wind kasina concentration, then what is the preliminary practice (Prayoga) for the wind kasina concentration? By what means can a practitioner of contemplation realize and enter the wind kasina concentration? Answer: It is by relying on the wind concentration that one has already entered, making the mind compliant, subdued, and inclined, gradually becoming gentle and pervasively gentle. Once focused on the wind concentration, one should again imagine this wind gradually increasing, spreading to the east, south, west, and north, with wind everywhere. Because one imagines this wind gradually increasing, spreading to the east, south, west, and north, with wind everywhere, the mind becomes scattered, rushing towards various phenomena, unable to focus on one object, fixing its attention on one state, and contemplating that this state is wind everywhere. Because the mind is scattered, rushing towards various phenomena, unable to focus on one object, fixing its attention on one state, and contemplating that this state is wind everywhere, one is unable to realize and enter the wind kasina concentration. In order to gather the scattered and rushing mind, one should fix one's attention and contemplate on the pervasive aspect of wind, thinking that this pervasive aspect is wind, and not pervasive fire or other things. Contemplating this aspect with diligence and vigor, until the mind continuously dwells for a long time, through this preliminary practice, one can gradually enter the wind kasina concentration. After diligently practicing this preliminary practice many times, one should further practice the means of this concentration, which is to practice, cultivate, and perform many times the path that arises from preliminary practices. Since the path that arises from preliminary practices has been practiced, cultivated, and performed many times, the mind then dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is wind everywhere. Because the mind dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is wind everywhere, without duality or shifting, one can then enter the wind kasina concentration. What is meant by 'above and below' refers to the upper and lower directions. What is meant by 'spreading sideways' refers to the southeast and other directions. What is meant by 'without duality' refers to without intermixture. 'Without beginning or end' refers to the boundaries being difficult to measure. This is the fourth (wind kasina concentration). --------------------------------------------------------------------------------
Chinese
者，谓诸定中渐次顺次相续次第数为第四。言遍处者，谓此定中所有善色受想行识，皆名遍处。 说一切有部集异门足论卷第十九 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二十 尊者舍利子说 三藏法师玄奘奉 诏译 十法品第十一之二 问：青遍处定加行云何？修观行者由何方便而能证入青遍处定？答：初修业者创修观时，于此世界或取青树、或取青叶、或取青花、或取青果、或取青衣、或取种种青庄严具、或取青云、或取青水、或取种种诸余青物。彼于如是随取一相，以胜解力系念思惟假想观察安立信解是某青相。彼由于此以胜解力系念思惟假想观察安立信解是某青故，心便散动驰流诸相，不能一趣系念一境，思惟此境是青非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是青故，未能证入青遍处定。为摄散动驰流心故，于一青相系念思惟，谓此是青非为黄等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入青定。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，思惟此境定是青相。由心安住 现代汉语译本： ‘者’，指的是在各种禅定中，逐渐地、顺次地、相续地、有次第地数到第四禅。‘遍处’，指的是在这种禅定中，所有属于善的色、受、想、行、识，都称为遍处。 《说一切有部集异门足论》卷第十九 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》卷第二十 尊者舍利子说 三藏法师玄奘 奉 诏译 十法品第十一之二 问：青遍处定（Nilakasina-samadhi）的加行（preparation）是怎样的？修行观行的人通过什么方法能够证入青遍处定？ 答：初学禅修的人在刚开始修观的时候，在这个世界上选取青树、青叶、青花、青果、青衣、各种青色的装饰品、青云、青水或者其他各种青色的事物。他们对于这样随意选取的一个青色之相，以胜解力（strong conviction）系念思惟，假想观察，安立信解，认为这是某个青色的相。由于他们以胜解力系念思惟，假想观察，安立信解，认为这是某个青色之相的缘故，心便散动，驰流于各种不同的相，不能专注于一个目标，系念于一个境界，思惟这个境界是青色的而不是其他的颜色。由于他们的心散动，驰流于各种不同的相，不能专注于一个目标，系念于一个境界，思惟这个境界一定是青色的缘故，所以未能证入青遍处定。为了摄持散动驰流的心，他们于一个青色之相系念思惟，认为这是青色的，不是黄色等等。思惟这个相，精勤勇猛，乃至使心能够相续久住于此，通过这样的加行能够进入青色禅定。精勤地、反复地修习这个加行之后，再进一步修行进入这个禅定的方法，也就是对于加行所引发的道路，反复地练习，反复地修习，多次地进行。既然对于加行所引发的道路，反复地练习，反复地修习，多次地进行，心便能够安住、等住、近住，相续地专注于一个目标，系念于一个境界，思惟这个境界一定是青色的相。由于心能够安住……