Chinese
念一境，思惟此境遍皆是黄。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是黄故，未能证入黄遍处定。为摄散动驰流心故，于遍黄相系念思惟，此遍是黄非遍青等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入黄遍处定。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，思惟此境遍皆是黄。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是黄，无二无转从此乃入黄遍处定。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。是第六者，谓诸定中渐次顺次相续次第数为第六。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问：赤遍处定加行云何？修观行者由何方便而能证入赤遍处定？答：初修业者创修观时，于此世界或取赤树、或取赤叶、或取赤花、或取赤果、或取赤衣、或取种种赤庄严具、或取赤云、或取赤水、或取种种诸余赤物。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赤相。彼由于此以胜解力系念思惟假想观察安立信解是某赤故，心便散动驰流诸相，不能一趣系念一境，思惟此境是赤非余。彼心散 动驰流诸相，不能一趣系念一境，思惟此境定是赤故，未能证入赤遍处定。为摄散动驰流心故，于一赤相系念思惟，谓此是赤非为黄等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入赤定。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，思惟此境定是赤相。由心安住等住近住，相续一趣系念一境，思惟此境定是赤相，无二无转能入赤定，而未能入赤遍处定。问：若此未能入赤遍处定者，赤遍处定加行云何？修观行者由何方便乃能证入赤遍处定？答：即依如前所入赤定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此赤渐次增广，东南西北遍皆是赤。彼想此赤渐次增广，东南西北遍是赤故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是赤。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是赤故，未能证入赤遍处定。为摄散动驰流心故，于遍赤相系念思惟，此遍是赤非遍黄等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入赤遍处定。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 现代汉语译本 心识散乱游移于各种表象，无法专注于单一目标，持续地将心念系于一境。即使思维此境确定是红色，也无法证入红色遍处定（Kasinabhis）。为了收摄散乱游移的心识，需要专注于一个红色表象，持续思惟，并确信‘这是红色，不是黄色等等’。通过精勤勇猛地思惟此表象，直至心识能够相续安住。通过这样的加行（Parikamma），才能进入红色定（red concentration）。 在精勤反复地练习这种加行之后，进一步修习进入此定的方法，也就是对于加行所引发的道路，反复练习、修习和多次实践。一旦对于加行所引发的道路，反复练习、修习和多次实践，心识便能安住、等住、近住，相续不断地专注于单一目标，思惟此境确定是红色表象。由于心识安住、等住、近住，相续不断地专注于单一目标，思惟此境确定是红色表象，没有二念，没有转变，就能进入红色定，但仍然无法进入红色遍处定。 问：如果这样仍然无法进入红色遍处定，那么红色遍处定的加行应该如何进行？修观行者通过什么方法才能证入红色遍处定？ 答：就是依据之前所进入的红色定，使心识随顺、调伏、趋向，逐渐地柔和，周遍地柔和。一旦心识专注于此定，进一步想象此红色逐渐增广，东、南、西、北各个方向都遍布红色。由于想象此红色逐渐增广，东、南、西、北各个方向都遍布红色，心识便会散乱游移于各种表象，无法专注于单一目标，持续地将心念系于一境，思惟此境遍布红色。由于心识散乱游移于各种表象，无法专注于单一目标，持续地将心念系于一境，思惟此境遍布红色，因此无法证入红色遍处定。 为了收摄散乱游移的心识，需要专注于遍布的红色表象，持续思惟，并确信‘这遍布的是红色，不是遍布的黄色等等’。通过精勤勇猛地思惟此表象，直至心识能够相续安住。通过这样的加行，才能逐渐进入红色遍处定。 在精勤反复地练习这种加行之后，进一步修习进入此定的方法，也就是对于加行所引发的道路，反复练习、修习和多次实践。一旦对于加行所引发的道路，反复练习、修习和多次实践，心识便能安
English
English version The mind, wandering and flowing through various appearances, is unable to focus on a single object, continuously directing its attention to one state. Even when contemplating that this state is definitely red, one cannot attain the Red Kasinabhis (red sphere of totality) concentration. To restrain the wandering and flowing mind, one needs to focus on a single red appearance, continuously contemplating, and believing 'This is red, not yellow, etc.' Through diligent and vigorous contemplation of this appearance, until the mind can continuously abide. Through such Parikamma (preliminary practice), one can enter the red concentration. After diligently and repeatedly practicing this Parikamma, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and perform many times the path generated by the Parikamma. Once the path generated by the Parikamma is repeatedly practiced, cultivated, and performed many times, the mind can abide, equally abide, closely abide, continuously focusing on a single object, contemplating that this state is definitely a red appearance. Because the mind abides, equally abides, closely abides, continuously focusing on a single object, contemplating that this state is definitely a red appearance, without duality, without transformation, one can enter the red concentration, but still cannot enter the Red Kasinabhis concentration. Question: If one still cannot enter the Red Kasinabhis concentration, then how should the Parikamma for the Red Kasinabhis concentration be performed? By what means can a practitioner of contemplation attain the Red Kasinabhis concentration? Answer: It is based on the previously entered red concentration, to make the mind compliant, subdued, and inclined, gradually gentle, and universally gentle. Once the mind is focused on this concentration, further imagine this red gradually expanding, with red pervading in all directions: east, south, west, and north. Because of imagining this red gradually expanding, with red pervading in all directions: east, south, west, and north, the mind will wander and flow through various appearances, unable to focus on a single object, continuously directing its attention to one state, contemplating that this state is pervaded by red. Because the mind wanders and flows through various appearances, unable to focus on a single object, continuously directing its attention to one state, contemplating that this state is pervaded by red, therefore one cannot attain the Red Kasinabhis concentration. To restrain the wandering and flowing mind, one needs to focus on the pervading red appearance, continuously contemplating, and believing 'This pervading is red, not pervading yellow, etc.' Through diligent and vigorous contemplation of this appearance, until the mind can continuously abide. Through such Parikamma, one can gradually enter the Red Kasinabhis concentration. After diligently and repeatedly practicing this Parikamma, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and perform many times the path generated by the Parikamma. Once the path generated by the Parikamma is repeatedly practiced, cultivated, and performed many times, the mind can abid --------------------------------------------------------------------------------
Chinese
住等住近住，相续一趣系念一境，思惟此境遍皆是赤。由心安住等住近住，相续一趣系念一境思惟此境遍皆是赤，无二无转从此乃入赤遍处定。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。是第七者，谓诸定中渐次顺次相续次第数为第七。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问：白遍处定加行云何？修观行者由何方便而能证入白遍处定？答：初修业者创修观时，于此世界或取白树、或取白叶、或取白花、或取白果、或取白衣、或取种种白庄严具、或取白云、或取白水、或取种种诸余白物。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白相。彼由于此以胜解力系念思惟假想观察安立信解是某白故，心便散动驰流诸相，不能一趣系念一境，思惟此境是白非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是白故，未能证入白遍处定。为摄散动驰流心故，于一白相系念思惟，谓此是白非为赤等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入白定。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 现代汉语译本 住等住近住，相续一趣系念一境，思惟此境遍皆是赤。意思是心安住、平等安住、靠近安住，持续不断地专注于一个目标，心中想着这个目标完全都是红色。由于心安住、平等安住、靠近安住，持续不断地专注于一个目标，心中想着这个目标完全都是红色，没有其他颜色，没有变化，这样才能进入赤遍处定（Kasinabhis）。 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’，指的是没有其他颜色混杂。‘无边无际’，指的是边界难以测量。‘是第七者’，指的是在各种禅定中，按照渐进、顺序、相续的次第，赤遍处定是第七种。 所说的‘遍处’，指的是在这种禅定中，所有好的色（Rupa）、受（Vedana）、想（Sanna）、行（Sankhara）、识（Vinnana），都称为遍处。 问：白遍处定（Kasinabhis）的加行（Parikamma）是什么？修行者通过什么方法才能证入白遍处定？ 答：初学者刚开始修习观想时，在这个世界上选取白色的树、白色的叶子、白色的花、白色的果实、白色的衣服、各种白色的装饰品、白色的云、白色的水，或者其他各种白色的东西。他们从这些事物中随意选取一个作为对象，用坚定的信念专注于它，思考它，假想它，观察它，确立并相信这就是白色的形象。由于他们用坚定的信念专注于此，思考它，假想它，观察它，确立并相信这就是白色的形象，所以心容易散乱，飘向各种各样的形象，不能专注于一个目标，心中想着这个目标是白色而不是其他颜色。由于他们的心散乱，飘向各种各样的形象，不能专注于一个目标，心中想着这个目标一定是白色，所以无法证入白遍处定。 为了收摄散乱的心，他们专注于一个白色的形象，想着这是白色而不是红色等等。思考这个形象时要精勤勇猛，直到心能够持续地安住，通过这样的加行才能进入白遍处定。精勤地练习这种加行之后，再进一步修行这种禅定的方法，也就是对于加行所引发的道路，反复练习，反复修习，多次实践。既然对于加行所引发的道路，反复练习，反复修习，多次实践，心就能安住、平等安住、靠近安住，持续不断地专注于一个目标，心中想着这个目标一定是白色。
English
English version 'Dwelling, equal dwelling, near dwelling, continuous one-pointedness, focusing the mind on one object, contemplating that this object is entirely red.' This means the mind dwells, dwells equally, dwells nearby, continuously focuses on one object, thinking that this object is entirely red. Because the mind dwells, dwells equally, dwells nearby, continuously focuses on one object, thinking that this object is entirely red, without any other color, without change, one can then enter the Red Kasinabhis (red totality meditation). 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 any mixture. 'Without boundary or limit' means the boundary is difficult to measure. 'Is the seventh' means that among all the meditations, in a gradual, sequential, and continuous order, the Red Kasinabhis is the seventh. The term 'totality' (遍处) refers to all good Rupa (form), Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness) in this meditation, all of which are called 'totality'. Question: What is the Parikamma (preliminary practice) for the White Kasinabhis (white totality meditation)? By what means can a practitioner realize the White Kasinabhis? Answer: When a beginner first starts practicing contemplation, in this world, they choose a white tree, a white leaf, a white flower, a white fruit, white clothing, various white ornaments, white clouds, white water, or various other white objects. From these objects, they randomly choose one as an object, focusing on it with strong conviction, thinking about it, imagining it, observing it, establishing and believing that this is a white image. Because they focus on this with strong conviction, thinking about it, imagining it, observing it, establishing and believing that this is a white image, the mind easily becomes scattered, flowing towards various images, unable to focus on one object, thinking that this object is white and not other colors. Because their mind is scattered, flowing towards various images, unable to focus on one object, thinking that this object must be white, they are unable to realize the White Kasinabhis. In order to gather the scattered mind, they focus on one white image, thinking that this is white and not red, etc. When contemplating this image, one should be diligent and courageous, until the mind can continuously dwell, and through this Parikamma, one can enter the white meditation. After diligently practicing this Parikamma, one should further practice the method of this meditation, which is to repeatedly practice, repeatedly cultivate, and repeatedly engage in the path generated by the Parikamma. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path generated by the Parikamma, the mind can dwell, dwell equally, dwell nearby, continuously focus on one object, thinking that this object must be white. --------------------------------------------------------------------------------
Chinese
白相。由心安住等住近住，相续一趣系念一境，思惟此境定是白相，无二无转能入白定，而未能入白遍处定。问：若此未能入白遍处定者，白遍处定加行云何？修观行者由何方便乃能证入白遍处定？答：即依如前所入白定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此白渐次增广，东南西北遍皆是白。彼想此白渐次增广，东南西北遍是白故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是白。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是白故，未能证入白遍处定。为摄散动驰流心故，于遍白相系念思惟，此遍是白非遍赤等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入白遍处定。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，思惟此境遍皆是白。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是白，无二无转从此乃入白遍处定。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。是第八者，谓诸定中渐次顺次相续次第数为第八。言遍处者，谓此定中所有善色受想行识，皆名遍处。 问：空遍处定加行云何 ？修观行者由何方便而能证入空遍处定？答：初修业者创修观时，于此世界取舍上空、或地上空、或树上空、或岩上空、或山上空、或川中空、或谷中空。于此等空随取一相，以胜解力系念思惟假想观察安立信解是某空相。彼由于此以胜解力系念思惟假想观察安立信解是某空故，心便散动驰流诸相，不能一趣系念一境，思惟此境是空非余。彼心散动驰流诸相，不能一趣系念一境，思惟此境定是空故，未能证入空遍处定。为摄散动驰流心故，于一空相系念思惟，谓此是空非为识等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入空定。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，思惟此境定是空相。由心安住等住近住，相续一趣系念一境，思惟此境定是空相，无二无转能入空定，而未证入空遍处定。问：若此未能入空遍处定者，空遍处定加行云何？修观行者由何方便乃能证入空遍处定？答：即依如前所入空定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此空渐次增广，东南西北遍皆是空。彼想此空渐次增广，东南西北遍是空故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是 现代汉语译本 问：修习观行的人通过什么方法能够证入空遍处定（Kōng biàn chù dìng，the sphere of infinite space）？ 答：初学修行的人刚开始修习观的时候，对于这个世界，选取舍弃之上的空间，或者地上的空间，或者树上的空间，或者岩石上的空间，或者山上的空间，或者河流中的空间，或者山谷中的空间。对于这些空间，随意选取一个景象，用殊胜的理解力，系念思惟，假想观察，安立信解，认为这是某个空相。由于他用殊胜的理解力，系念思惟，假想观察，安立信解，认为是某个空相的缘故，心就散乱动摇，流向各种景象，不能一心专注于一个境界，思惟这个境界是空而不是其他的。由于他的心散乱动摇，流向各种景象，不能一心专注于一个境界，思惟这个境界一定是空的缘故，所以未能证入空遍处定。 为了摄持散乱动摇的心，对于一个空相，系念思惟，说这是空，不是识等等。思惟这个景象，精勤勇猛，乃至使心能够相续长久地安住，通过这种加行（jiāxíng，preparatory practices）能够进入空定。精勤多次地修习这种加行之后，再进一步修行这种定的方法，就是在加行所引发的道路上，多次修习，多次修行，多次实践。既然在加行所引发的道路上，多次修习，多次修行，多次实践，心就能够安住、等住、近住，相续一心专注于一个境界，思惟这个境界一定是空相。由于心能够安住、等住、近住，相续一心专注于一个境界，思惟这个境界一定是空相，没有二念，没有转变，能够进入空定，但是还没有证入空遍处定。 问：如果这样还不能进入空遍处定，那么空遍处定的加行是什么？修习观行的人通过什么方法才能够证入空遍处定？ 答：就是依靠像前面所进入的空定，使心随顺、调伏、趋向，逐渐地柔和，周遍地柔和。一心入定之后，再想象这个空逐渐地增广，东南西北遍布都是空。由于他想象这个空逐渐地增广，东南西北遍布都是空的缘故，心就散乱动摇，流向各种景象，不能一心专注于一个境界，思惟这个境界遍布都是