English
English version Question: By what means can a practitioner of contemplation enter the sphere of infinite space (Kōng biàn chù dìng)? Answer: When a beginner starts practicing contemplation, they select, in this world, the space above, or the space on the ground, or the space above a tree, or the space above a rock, or the space above a mountain, or the space in a river, or the space in a valley. For these spaces, they randomly select one aspect, and with superior understanding, focus their mind on it, contemplate it imaginatively, observe it, establish a belief, and understand that this is a certain aspect of space. Because they use superior understanding to focus their mind on it, contemplate it imaginatively, observe it, establish a belief, and understand that it is a certain aspect of space, their mind becomes scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is space and nothing else. Because their mind is scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is definitely space, they have not yet entered the sphere of infinite space. In order to restrain the scattered and agitated mind, they focus their mind on one aspect of space, thinking that this is space, not consciousness, etc. They contemplate this aspect diligently and vigorously, until the mind can continuously abide for a long time. Through this preparatory practice (jiāxíng), they can enter the space concentration. After diligently and repeatedly practicing this preparatory practice, they further practice the method of this concentration, which is to repeatedly practice, repeatedly cultivate, and repeatedly perform the path generated by the preparatory practice. Since they repeatedly practice, repeatedly cultivate, and repeatedly perform the path generated by the preparatory practice, the mind can abide, equally abide, closely abide, continuously focus on one object, thinking that this object is definitely an aspect of space. Because the mind can abide, equally abide, closely abide, continuously focus on one object, thinking that this object is definitely an aspect of space, without duality, without transformation, they can enter the space concentration, but have not yet entered the sphere of infinite space. Question: If one cannot enter the sphere of infinite space in this way, then what is the preparatory practice for the sphere of infinite space? By what means can a practitioner of contemplation enter the sphere of infinite space? Answer: It is to rely on the space concentration entered as before, to make the mind compliant, subdued, and inclined, gradually gentle, and universally gentle. After entering concentration with one-pointedness, imagine this space gradually expanding, with space everywhere in the east, south, west, and north. Because they imagine this space gradually expanding, with space everywhere in the east, south, west, and north, their mind becomes scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is everywhere --------------------------------------------------------------------------------
Chinese
空。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍是空故，未能证入空遍处定。为摄散动驰流心故，于遍空相系念思惟，此遍是空非遍识等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入空遍处定。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，思惟此境遍皆是空。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是空，无二无转从此乃入空遍处定。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。是第九者，谓诸定中渐次顺次相续次第数为第九。言遍处者，谓此空无边处定中所有善色受想行识，皆名遍处。 问：识遍处定加行云何？修观行者由何方便而能证入识遍处定？答：初修业者创修观时，于此身中或取清净眼识相、或取清净耳识相、或取清净鼻识相、或取清净舌识相、或取清净身识相、或取清净意识相。于此诸识随取一相，以胜解力系念思惟假想观察安立信解是某识相。彼由于此以胜解力系念思惟假想观察安立信解是某识故，心便散动驰流诸相，不能一趣系念一境，思惟此境是识非余。彼心散动驰流诸相，不能一趣系念 现代汉语译本： 空无边处定。如果修行者的心散乱浮动，执着于各种表象，不能专注于一个目标，持续地专注于一个境界，因为他认为这个境界到处都是空，所以他不能证入空无边处定。为了控制散乱浮动的心，他需要专注于空无边处，并思考‘这到处都是空，而不是到处都是识’等等。通过精勤勇猛地思考这个表象，直到他的心能够持续地安住于此，通过这样的努力，他才能逐渐进入空无边处定。当他精勤地练习这种方法后，他需要进一步修行这种禅定的方便，也就是对于通过先前努力所产生的道路，反复练习，反复修行，多次实践。当他对于通过先前努力所产生的道路，反复练习，反复修行，多次实践后，他的心就会安住、等住、近住，持续地专注于一个目标，持续地专注于一个境界，并思考‘这个境界到处都是空’。由于他的心安住、等住、近住，持续地专注于一个目标，持续地专注于一个境界，并思考‘这个境界到处都是空’，没有二元对立，没有转变，这样他才能进入空无边处定。‘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’指的是边界难以测量。‘第九’指的是在各种禅定中，按照渐次、顺次、相续的次第，空无边处定是第九个。‘遍处’指的是在这个空无边处定中，所有善的色（Rupa，物质）、受（Vedana，感受）、想（Sanna，认知）、行（Sankhara，意志）、识（Vinnana，意识），都称为遍处。 问：识无边处定（Vijnananantyayatana，Consciousness-pervading sphere）的加行（Adhikarana，前行）是什么？修行者通过什么方法能够证入识无边处定？答：初学者在开始修行时，可以在自身中选取清净的眼识相（Cakkhu-vinnana，eye-consciousness）、或清净的耳识相（Sota-vinnana，ear-consciousness）、或清净的鼻识相（Ghana-vinnana，nose-consciousness）、或清净的舌识相（Jivha-vinnana，tongue-consciousness）、或清净的身识相（Kaya-vinnana，body-consciousness）、或清净的意识相（Mano-vinnana，mind-consciousness）。在这各种识中，选取一个表象，以坚定的信念专注于此，思考、假想、观察，并确立信念，认为这是某个识的表象。由于他以坚定的信念专注于此，思考、假想、观察，并确立信念，认为这是某个识的表象，他的心就会散乱浮动，执着于各种表象，不能专注于一个目标，持续地专注于一个境界，并思考‘这个境界是识，而不是其他’。他的心散乱浮动，执着于各种表象，不能专注于一个目标，持续地专注于一个境界
English
English version: The sphere of infinite space. If a practitioner's mind is scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm, because he thinks this realm is all empty, then he cannot attain the sphere of infinite space. In order to control the scattered and flowing mind, he needs to focus on the infinity of space, and think 'this is all empty, not all consciousness' and so on. By diligently and bravely thinking about this appearance, until his mind can continuously abide in it, through such efforts, he can gradually enter the sphere of infinite space. When he diligently practices this method, he needs to further practice the means of this samadhi (meditative state), that is, to repeatedly practice, repeatedly cultivate, and practice many times the path produced by previous efforts. When he repeatedly practices, repeatedly cultivates, and practices many times the path produced by previous efforts, his mind will abide, equally abide, closely abide, continuously focus on one goal, continuously focus on one realm, and think 'this realm is all empty'. Because his mind abides, equally abides, closely abides, continuously focuses on one goal, continuously focuses on one realm, and thinks 'this realm is all empty', without duality, without transformation, then he can enter the sphere of infinite space. 'Up and down' refers to above and below. 'Sideways' refers to directions such as southeast. 'Without duality' refers to without intermingling. 'Without boundaries' refers to boundaries that are difficult to measure. 'Ninth' refers to the fact that among various samadhis, according to the gradual, sequential, and continuous order, the sphere of infinite space is the ninth. 'Pervading sphere' refers to the fact that in this sphere of infinite space, all good Rupa (form), Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness) are called pervading spheres. Question: What is the Adhikarana (preliminary practice) for the Vijnananantyayatana (sphere of infinite consciousness)? By what means can a practitioner attain the sphere of infinite consciousness? Answer: When a beginner starts practicing, he can choose a pure Cakkhu-vinnana (eye-consciousness), or a pure Sota-vinnana (ear-consciousness), or a pure Ghana-vinnana (nose-consciousness), or a pure Jivha-vinnana (tongue-consciousness), or a pure Kaya-vinnana (body-consciousness), or a pure Mano-vinnana (mind-consciousness) from within himself. Among these various consciousnesses, choose one appearance, focus on it with firm belief, think, imagine, observe, and establish the belief that this is the appearance of a certain consciousness. Because he focuses on it with firm belief, thinks, imagines, observes, and establishes the belief that this is the appearance of a certain consciousness, his mind will be scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm, and think 'this realm is consciousness, not other'. His mind is scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm. --------------------------------------------------------------------------------
Chinese
一境，思惟此境定是识故，未能证入识遍处定。为摄散动驰流心故，于一识相系念思惟，谓此是识非为空等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行能入识定。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，思惟此境定是识相。由心安住等住近住，相续一趣系念一境，思惟此境定是识相，无二无转能入识定，而未能入识遍处定。问：若此未能入识遍处定者，识遍处定加行云何？修观行者由何方便乃能证入识遍处定？答：即依如前所入识定，令心随顺调伏趣向，渐次柔和周遍柔和。一趣定已，复想此识渐次增广，东南西北遍皆是识，彼想此识渐次增广，东南西北遍是识故，心便散动驰流诸相，不能一趣系念一境，思惟此境遍皆是识。彼心散动驰流诸相，不能一趣系念一境，思惟此境遍皆识故，未能证入识遍处定。为摄散动驰流心故，于遍识相系念思惟，此遍是识非遍空等。思惟此相精勤勇猛，乃至令心相续久住，由斯加行乃渐能入识遍处定。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 现代汉语译本： 对于单一境界，因为思维此境界必定是识（vijñāna，了别作用）的缘故，未能证入识遍处定（vijñānānantyāyatana-samāpatti，超越一切物质色想，而专注于无边识的禅定）。为了收摄散乱、奔放的心，于单一识相上系念思维，认为此是识，而非空等。思维此识相，精勤勇猛，乃至使心能够相续久住，由此加行（prayoga，实践）能够进入识定。精勤多次修习此加行后，再进一步修行此定的方便，即对于加行所引发的道路，多次练习、多次修习、多次实践。既然对于加行所引发的道路，多次练习、多次修习、多次实践，心便能安住、等住、近住，相续一心趣向，系念于单一境界，思维此境界必定是识相。由于心安住、等住、近住，相续一心趣向，系念于单一境界，思维此境界必定是识相，没有二念，没有转变，能够进入识定，但未能进入识遍处定。 问：如果这样未能进入识遍处定，那么识遍处定的加行应该如何？修观行者通过什么方便才能够证入识遍处定？ 答：即依据如前所入的识定，使心随顺、调伏、趣向，逐渐柔和、周遍柔和。一心趣向于定后，再想象此识逐渐增广，东南西北遍布都是识。因为想象此识逐渐增广，东南西北遍布都是识的缘故，心便散动，奔向各种现象，不能一心趣向，系念于单一境界，思维此境界遍布都是识。因为心散动，奔向各种现象，不能一心趣向，系念于单一境界，思维此境界遍布都是识的缘故，未能证入识遍处定。为了收摄散乱、奔放的心，于遍识相上系念思维，认为此遍是识，而非遍空等。思维此识相，精勤勇猛，乃至使心能够相续久住，由此加行才逐渐能够进入识遍处定。精勤多次修习此加行后，再进一步修行此定的方便，即对于加行所引发的道路，多次练习、多次修习、多次实践。既然对于加行多次练习、多次修习、多次实践，心便能安住、等住、近住，相续一心趣向，系念于单一境界，思维