English
English version: '者' (zhe), refers to the gradual, sequential, continuous, and orderly progression through various samadhis (states of meditative absorption), counting to the fourth dhyana (stage of meditation). '遍处' (bianchu), refers to all the wholesome form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) within this samadhi, which are all called '遍处' (bianchu). 《Abhidharma Sangiti-paryaya-pada-sastra》Volume 19 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada-sastra》 《Abhidharma Sangiti-paryaya-pada-sastra》Volume 20 Said by Venerable Sariputra (舍利子) Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘) Chapter Eleven, Part Two: Ten Dharmas Question: What is the preliminary practice (加行, parikarma) for the Blue Kasina-samadhi (青遍处定, Nilakasina-samadhi)? By what means can a practitioner of contemplation enter the Blue Kasina-samadhi? Answer: When a beginner in meditation first starts to cultivate contemplation, they choose in this world a blue tree, a blue leaf, a blue flower, a blue fruit, blue clothing, various blue ornaments, blue clouds, blue water, or various other blue objects. Regarding one such chosen object, with the power of strong conviction (胜解力, adhimoksha-bala), they fix their mind and contemplate, imagine and observe, establish belief and understanding, considering it to be a certain blue appearance. Because they fix their mind and contemplate, imagine and observe, establish belief and understanding with the power of strong conviction, considering it to be a certain blue appearance, their mind becomes scattered, flowing to various appearances, unable to focus on one object, fixing their mind on one state, thinking that this state is blue and not other colors. Because their mind is scattered, flowing to various appearances, unable to focus on one object, fixing their mind on one state, thinking that this state must be blue, they have not yet entered the Blue Kasina-samadhi. In order to gather the scattered and flowing mind, they fix their mind and contemplate on one blue appearance, thinking that this is blue and not yellow, etc. Contemplating this appearance with diligence and vigor, until the mind can continuously dwell on it for a long time, through this preliminary practice, they can enter the blue samadhi. Having diligently and repeatedly practiced this preliminary practice, they further cultivate the means to enter this samadhi, which is to repeatedly practice, repeatedly cultivate, and frequently engage in the path generated by the preliminary practice. Since they repeatedly practice, repeatedly cultivate, and frequently engage in the path generated by the preliminary practice, the mind can abide, equally abide, and nearly abide, continuously focusing on one object, fixing their mind on one state, thinking that this state must be a blue appearance. Because the mind can abide... --------------------------------------------------------------------------------
Chinese
等住近住，相续一趣系念一境，思惟此境定是青相，无二无转能入青定，而未能入青遍处定。问：若此未能入青遍处定者，青遍处定加行云何？修观行者由何方便乃能证入青遍处定？答：即依如前所入青定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此青渐次增广，东南西北遍皆是青。彼想此青渐次增广，东南西北遍是青故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是青。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是青故，未能证入青遍处定。为摄散动驰流心故，于遍青相系念思惟，此遍是青非遍黄等。思惟此相精勤勇猛，乃至令心相续久住，由斯如行乃渐能入青遍处定。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。思惟此境遍皆是青。由心安住等住近住。相续一趣系念一境。思惟此境遍皆是青。无二无转从此乃入青遍处定。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。是第五者，谓诸定中渐次顺次相续次第数为第五。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问：黄遍处定加行云何？修观行者由何 等住近住（upacāra-samādhi，近行定），相续一趣系念一境，思惟此境定是青相，无二无转能入青定，而未能入青遍处定（nīla-kasina，青遍处定）。问：若此未能入青遍处定者，青遍处定加行云何？修观行者由何方便乃能证入青遍处定？答：即依如前所入青定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此青渐次增广，东南西北遍皆是青。彼想此青渐次增广，东南西北遍是青故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是青。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是青故，未能证入青遍处定。为摄散动驰流心故，于遍青相系念思惟，此遍是青非遍黄等。思惟此相精勤勇猛，乃至令心相续久住，由斯如行乃渐能入青遍处定。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。思惟此境遍皆是青。由心安住等住近住。相续一趣系念一境。思惟此境遍皆是青。无二无转从此乃入青遍处定。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。是第五者，谓诸定中渐次顺次相续次第数为第五。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问：黄遍处定（pīta-kasina，黄遍处定）加行云何？修观行者由何
English
Being in the stage of access concentration (upacāra-samādhi), continuously focusing the mind on a single object, contemplating that this object is definitely the blue appearance, without duality or change, one can enter the blue concentration, but still cannot enter the blue kasina (nīla-kasina) concentration. Question: If one cannot enter the blue kasina concentration, what is the preliminary practice for the blue kasina concentration? By what means can a practitioner realize and enter the blue kasina concentration? Answer: Relying on the previously entered blue concentration, make the mind compliant, subdued, and directed, gradually becoming gentle and pervasively gentle. Once the mind is focused, contemplate this blue gradually expanding, with blue everywhere in the east, south, west, and north. Because one contemplates this blue gradually expanding, with blue everywhere in the east, south, west, and north, the mind becomes scattered and flows to various appearances, unable to focus on a single object, contemplating that this object is blue everywhere. Because the mind is scattered and flows to various appearances, unable to focus on a single object, contemplating that this object is blue everywhere, one cannot realize and enter the blue kasina concentration. In order to gather the scattered and flowing mind, focus and contemplate on the pervasive blue appearance, thinking that this pervasiveness is blue and not pervasive yellow, etc. Contemplate this appearance diligently and vigorously, until the mind continuously abides for a long time, and by this practice, one can gradually enter the blue kasina concentration. After diligently and repeatedly practicing this preliminary practice, further practice the means of this concentration. That is, repeatedly practice, cultivate, and engage in the path generated by the preliminary practice. Since one repeatedly practices, cultivates, and engages in the path generated by the preliminary practice, the mind will abide, remain, and approach. Continuously focusing the mind on a single object, contemplating that this object is blue everywhere. Because the mind abides, remains, and approaches, continuously focusing the mind on a single object, contemplating that this object is blue everywhere, without duality or change, from this one can enter the blue kasina concentration. 'Above and below' refers to the upper and lower directions. 'Spreading sideways' refers to the southeast, etc. 'Without duality' means without intermingling. 'Without beginning or end' means that the boundaries are difficult to measure. 'The fifth' means that among all the concentrations, it is the fifth in gradual, sequential, and continuous order. 'Kasina' means that in this concentration, all wholesome form, feeling, perception, volition, and consciousness are called kasina. Question: What is the preliminary practice for the yellow kasina (pīta-kasina) concentration? By what means can a practitioner --------------------------------------------------------------------------------
Chinese
方便而能证入黄遍处定？答：初修业者创修观时，于此世界或取黄树、或取黄叶、或取黄花、或取黄果、或取黄衣、或取种种黄庄严具、或取黄云、或取黄水、或取种种诸余黄物。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黄相。彼由于此以胜解力系念思惟假想观察安立信解是某黄故，心便散动驰流诸相，不能一趣系念一境，思惟此境是黄非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是黄故，未能证入黄遍处定。为摄散动驰流心故，于一黄相系念思惟，谓此是黄非为青等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入黄定。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，思惟此境定是黄相。由心安住等住近住，相续一趣系念一境，思惟此境定是黄相，无二无转能入黄定，而未能入黄遍处定。问：若此未能入黄遍处定者，黄遍处定加行云何？修观行者由何方便乃能证入黄遍处定？答：即依如前所入黄定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此黄渐次增广，东南西北遍皆是黄，彼想此黄渐次增广，东南西北遍是黄故，心便散动驰流诸相，不能一趣系 现代汉语译本： 问：用什么方法可以方便地证入黄遍处定（Kasinna of Yellow）？ 答：初学者在开始修习观想时，可以在这个世界上选取黄色的树、黄色的叶子、黄色的花、黄色的果实、黄色的衣服、各种黄色的装饰品、黄色的云、黄色的水，或者其他各种黄色的事物。然后，他可以选取其中一种作为对象，以坚定的信念集中注意力，通过思维、假想和观察，确立并相信这就是黄色的相状。由于他以坚定的信念集中注意力，通过思维、假想和观察，确立并相信这就是黄色的相状，他的心便会散乱，流向各种不同的相状，无法专注于一个目标，无法一心一意地思维这个目标是黄色的，而不是其他的颜色。由于他的心散乱，流向各种不同的相状，无法专注于一个目标，无法一心一意地思维这个目标一定是黄色的，所以他无法证入黄遍处定。 为了收摄散乱的心，他需要专注于一个黄色的相状，集中注意力思维，认为这是黄色的，而不是青色等等。他需要精勤勇猛地思维这个相状，直到他的心能够持续地安住于此。通过这样的努力，他才能够进入黄定。在精勤地反复练习这种方法之后，他需要进一步修习进入此定的方便，也就是对于通过加行所产生的道路，反复练习、反复修习、多次实践。 当他对于通过加行所产生的道路，反复练习、反复修习、多次实践之后，他的心便会安住、等住、近住，持续地专注于一个目标，一心一意地思维这个目标一定是黄色的相状。由于他的心安住、等住、近住，持续地专注于一个目标，一心一意地思维这个目标一定是黄色的相状，没有其他的想法，没有改变，他能够进入黄定，但是还不能进入黄遍处定。 问：如果这样还不能进入黄遍处定，那么黄遍处定的加行应该如何进行？修习观想的人通过什么方法才能够证入黄遍处定？ 答：就是依靠前面所进入的黄定，使心随顺、调伏、趣向，逐渐地柔和，周遍地柔和。一旦心专注于此，就进一步观想这个黄色逐渐地增广，东、南、西、北各个方向都遍布黄色。由于他观想这个黄色逐渐地增广，东、南、西、北各个方向都遍布黄色，他的心便会散乱，流向各种不同的相状，无法专注于一个目标。
English
English version: Question: What is an easy way to attain the Kasinna of Yellow (黄遍处定)? Answer: When a beginner starts to practice contemplation, in this world, he may choose a yellow tree, a yellow leaf, a yellow flower, a yellow fruit, a yellow garment, various yellow ornaments, yellow clouds, yellow water, or various other yellow objects. Then, he can choose one of these as an object, and with firm conviction, focus his attention, through thought, imagination, and observation, establish and believe that this is the appearance of yellow. Because he focuses his attention with firm conviction, through thought, imagination, and observation, establishes and believes that this is the appearance of yellow, his mind will be scattered, flowing to various different appearances, unable to focus on one goal, unable to wholeheartedly think that this goal is yellow, and not other colors. Because his mind is scattered, flowing to various different appearances, unable to focus on one goal, unable to wholeheartedly think that this goal must be yellow, he is unable to attain the Kasinna of Yellow. In order to gather the scattered mind, he needs to focus on one yellow appearance, concentrate his attention on thinking, thinking that this is yellow, and not blue, etc. He needs to diligently and vigorously think about this appearance, until his mind can continuously abide in it. Through such efforts, he can enter the Yellow Samadhi. After diligently and repeatedly practicing this method, he needs to further practice the means of entering this Samadhi, that is, to repeatedly practice, repeatedly cultivate, and practice many times the path generated by the preliminary practice. When he repeatedly practices, repeatedly cultivates, and practices many times the path generated by the preliminary practice, his mind will abide, equally abide, nearly abide, continuously focus on one goal, wholeheartedly thinking that this goal must be the appearance of yellow. Because his mind abides, equally abides, nearly abides, continuously focuses on one goal, wholeheartedly thinking that this goal must be the appearance of yellow, without other thoughts, without change, he can enter the Yellow Samadhi, but he cannot yet enter the Kasinna of Yellow. Question: If he cannot yet enter the Kasinna of Yellow, then how should the preliminary practice of the Kasinna of Yellow be carried out? By what means can a practitioner of contemplation attain the Kasinna of Yellow? Answer: It is by relying on the Yellow Samadhi entered previously, making the mind compliant, subdued, directed, gradually gentle, and universally gentle. Once the mind is focused on this, further contemplate that this yellow gradually increases, and yellow pervades in all directions: east, south, west, and north. Because he contemplates that this yellow gradually increases, and yellow pervades in all directions: east, south, west, and north, his mind will be scattered, flowing to various different appearances, unable to focus on one goal. --------------------------------------------------------------------------------