English
English version: Regarding a single object, because of thinking that this object is definitely consciousness (vijñāna, the function of distinguishing), one fails to attain the Station of Limitless Consciousness (vijñānānantyāyatana-samāpatti, a state of meditation transcending all material forms and focusing on boundless consciousness). In order to gather the scattered and wandering mind, one focuses and contemplates on a single aspect of consciousness, thinking that this is consciousness and not emptiness, etc. Contemplating this aspect of consciousness with diligence and vigor, until the mind can abide continuously for a long time, by this practice (prayoga, practice) one can enter the concentration of consciousness. After diligently and repeatedly practicing this practice, one further cultivates the means of this concentration, that is, repeatedly practicing, repeatedly cultivating, and repeatedly engaging in the path generated by the practice. Since one has repeatedly practiced, repeatedly cultivated, and repeatedly engaged in the path generated by the practice, the mind can abide, abide equally, abide closely, continuously directing itself to one focus, focusing on one object, and thinking that this object is definitely an aspect of consciousness. Because the mind abides, abides equally, abides closely, continuously directing itself to one focus, focusing on one object, and thinking that this object is definitely an aspect of consciousness, without duality, without change, one can enter the concentration of consciousness, but fails to enter the Station of Limitless Consciousness. Question: If one fails to enter the Station of Limitless Consciousness in this way, then what should be the practice for the Station of Limitless Consciousness? By what means can a practitioner of contemplation attain the Station of Limitless Consciousness? Answer: That is, based on the concentration of consciousness entered as before, make the mind compliant, subdued, and directed, gradually becoming gentle and universally gentle. After focusing the mind on the concentration, imagine this consciousness gradually expanding, with consciousness pervading the east, south, west, and north. Because of imagining this consciousness gradually expanding, with consciousness pervading the east, south, west, and north, the mind becomes scattered, running towards various phenomena, unable to focus on one direction, focusing on one object, and thinking that this object is filled with consciousness. Because the mind is scattered, running towards various phenomena, unable to focus on one direction, focusing on one object, and thinking that this object is filled with consciousness, one fails to attain the Station of Limitless Consciousness. In order to gather the scattered and wandering mind, one focuses and contemplates on the aspect of pervasive consciousness, thinking that this pervasiveness is consciousness and not pervasive emptiness, etc. Contemplating this aspect of consciousness with diligence and vigor, until the mind can abide continuously for a long time, by this practice one can gradually enter the Station of Limitless Consciousness. After diligently and repeatedly practicing this practice, one further cultivates the means of this concentration, that is, repeatedly practicing, repeatedly cultivating, and repeatedly engaging in the path generated by the practice. Since one has repeatedly practiced, repeatedly cultivated, and repeatedly engaged in the practice, the mind can abide, abide equally, abide closely, continuously directing itself to one focus, focusing --------------------------------------------------------------------------------
Chinese
此境遍皆是识。由心安住等住近住，相续一趣系念一境，思惟此境遍皆是识，无二无转从此乃入识遍处定。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。是第十者，谓诸定中渐次顺次相续次第数为第十。言遍处者，谓此识无边处定中所有善受想行识，皆名遍处。 十无学法者，云何为十？答：一、无学正见；二、无学正思惟；三、无学正语；四、无学正业；五、无学正命；六、无学正勤；七、无学正念；八、无学正定；九、无学正解脱；十、无学正智。云何无学正见？答：尽智、无生智，尽所不摄无学慧，是名无学正见。云何无学正思惟？答：诸圣弟子于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应所有思惟、等思惟、近思惟，寻求、等寻求、近寻求，推觅、等推觅、近推觅，令心于法粗动而转，是名无学正思惟。云何无学正语？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应简择力故，除趣邪命语四恶行，于余语恶行所得无学远离、胜远离、近远离、极远离，寂静律仪无作无造，弃舍防护不行不犯，船筏桥梁堤塘墙堑，于所制约不逾不逾性、不越不越性无表语业，是名无学正语。云何无学正业？答：诸圣 现代汉语译本： ‘此境遍皆是识’，意思是说，通过内心安住、平等安住、接近安住，使心念相续不断地专注于一个境界，并思惟这个境界遍布一切都是识，没有二元对立，没有转变，这样才能进入识遍处定（Vijñānānantyāyatana）。 ‘言上下者，谓上下方’，指的是上方和下方。 ‘言傍布者，谓东南等’，指的是东南西北等各个方向。 ‘言无二者，谓无间杂’，指的是没有间隔和混杂。 ‘无边无际者，谓边际难测’，指的是边界难以测量。 ‘是第十者，谓诸定中渐次顺次相续次第数为第十’，指的是在各种禅定中，按照渐进、顺次的连续次第，这个禅定是第十个。 ‘言遍处者，谓此识无边处定中所有善受想行识，皆名遍处’，指的是在这个识无边处定中，所有好的感受（vedanā）、想法（saṃjñā）、行为（saṃskāra）和识（vijñāna），都称为遍处。 十无学法（aśaikṣa-dharma）者，什么是十无学法？ 回答：一、无学正见（aśaikṣa-samyag-dṛṣṭi）；二、无学正思惟（aśaikṣa-samyak-saṃkalpa）；三、无学正语（aśaikṣa-samyag-vāc）；四、无学正业（aśaikṣa-samyak-karmānta）；五、无学正命（aśaikṣa-samyag-ājīva）；六、无学正勤（aśaikṣa-samyag-vyāyāma）；七、无学正念（aśaikṣa-samyak-smṛti）；八、无学正定（aśaikṣa-samyak-samādhi）；九、无学正解脱（aśaikṣa-samyag-vimukti）；十、无学正智（aśaikṣa-samyag-jñāna）。 什么是无学正见？ 回答：尽智（kṣaya-jñāna）、无生智（anutpāda-jñāna），以及尽智和无生智所不包含的无学慧（aśaikṣa-prajñā），这称为无学正见。 什么是无学正思惟？ 回答：诸位圣弟子对于苦（duḥkha）思惟苦，对于集（samudaya）思惟集，对于灭（nirodha）思惟灭，对于道（mārga）思惟道，与无学作意（aśaikṣa-manasikāra）相应的思惟、平等思惟、接近思惟，寻求、平等寻求、接近寻求，推觅、平等推觅、接近推觅，使心对于法产生粗略的动摇和转变，这称为无学正思惟。 什么是无学正语？ 回答：诸位圣弟子，对于苦思惟苦，对于集思惟集，对于灭思惟灭，对于道思惟道，与无学作意相应的简择力，去除趣向邪命（mithyā-ājīva）的语四恶行，对于其余的语恶行，获得无学的远离、殊胜远离、接近远离、极其远离，寂静的律仪，没有作为，没有造作，放弃、舍弃、防护，不行、不犯，如同船筏、桥梁、堤塘、墙堑，对于所制定的约束，不超越、不超越的性质，没有外在表现的语业，这称为无学正语。 什么是无学正业？ 回答：诸位圣
English
English version: 'This realm is entirely consciousness' means that through abiding in mind, equally abiding, closely abiding, continuously directing the mind to one object, and contemplating that this realm is entirely consciousness, without duality, without transformation, one can then enter the Station of Limitless Consciousness (Vijñānānantyāyatana). 'Speaking of above and below, refers to the upper and lower directions.' 'Speaking of spreading sideways, refers to the southeast, etc.' 'Speaking of without duality, refers to without interruption or mixture.' 'Limitless and boundless, refers to the difficulty in measuring the boundary.' 'Being the tenth, refers to being the tenth in the gradual, sequential, and continuous order among all the samādhis.' 'Speaking of pervading places, refers to all the wholesome feelings (vedanā), perceptions (saṃjñā), volitions (saṃskāra), and consciousness (vijñāna) within this Station of Limitless Consciousness, all of which are called pervading places.' The ten trainings of an Arhat (aśaikṣa-dharma): What are the ten? Answer: 1. Right View of an Arhat (aśaikṣa-samyag-dṛṣṭi); 2. Right Thought of an Arhat (aśaikṣa-samyak-saṃkalpa); 3. Right Speech of an Arhat (aśaikṣa-samyag-vāc); 4. Right Action of an Arhat (aśaikṣa-samyak-karmānta); 5. Right Livelihood of an Arhat (aśaikṣa-samyag-ājīva); 6. Right Effort of an Arhat (aśaikṣa-samyag-vyāyāma); 7. Right Mindfulness of an Arhat (aśaikṣa-samyak-smṛti); 8. Right Concentration of an Arhat (aśaikṣa-samyak-samādhi); 9. Right Liberation of an Arhat (aśaikṣa-samyag-vimukti); 10. Right Knowledge of an Arhat (aśaikṣa-samyag-jñāna). What is Right View of an Arhat? Answer: The Knowledge of Exhaustion (kṣaya-jñāna), the Knowledge of Non-arising (anutpāda-jñāna), and the wisdom of an Arhat (aśaikṣa-prajñā) not included in the Knowledge of Exhaustion and the Knowledge of Non-arising, this is called Right View of an Arhat. What is Right Thought of an Arhat? Answer: When noble disciples contemplate suffering (duḥkha) as suffering, contemplate the origin (samudaya) as the origin, contemplate cessation (nirodha) as cessation, and contemplate the path (mārga) as the path, the thoughts, equal thoughts, and close thoughts corresponding to the attention of an Arhat (aśaikṣa-manasikāra), the seeking, equal seeking, and close seeking, the investigating, equal investigating, and close investigating, causing the mind to roughly move and transform with respect to the Dharma, this is called Right Thought of an Arhat. What is Right Speech of an Arhat? Answer: When noble disciples contemplate suffering as suffering, contemplate the origin as the origin, contemplate cessation as cessation, and contemplate the path as the path, the power of discernment corresponding to the attention of an Arhat, removing the four evil deeds of speech that lead to wrong livelihood (mithyā-ājīva), and for the remaining evil deeds of speech, obtaining the non-learning of distance, superior distance, close distance, and extreme distance, the peaceful discipline, without action, without creation, abandoning, relinquishing, protecting, not acting, not transgressing, like boats, rafts, bridges, embankments, walls, and trenches, not exceeding, not exceeding the nature of what is prescribed, without external expression of speech karma, this is called Right Speech of an Arhat. What is Right Action of an Arhat? Answer: When noble --------------------------------------------------------------------------------
Chinese
弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应简择力故，除趣邪命身三恶行，于余身恶行所得无学远离、胜远离、近远离、极远离，寂静律仪无作无造，弃舍防护不行不犯，船筏桥梁堤塘墙堑，于所制约不逾不逾性、不越不越性无表身业，是名无学正业。云何无学正命？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应简择力故，于趣邪命身语恶行所得无学远离、胜远离、近远离、极远离，寂静律仪无作无造，弃舍防护不行不犯，船筏桥梁堤塘墙堑，于所制约不逾不逾性、不越不越性无表身语业、是名无学正命。云何无学正勤？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应所有勤精进勇健势猛炽盛难制励意不息，是名无学正勤。云何无学正念？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应所有念、随念、专念、忆念，不忘不失、不遗不漏、不失法性、心明记性，是名无学正念。云何无学正定？答：诸圣弟子，于苦思惟苦、于集思惟集、于灭思惟灭、于道思惟道，无学作意相应所有心住、等住、近住、安住，不散不乱摄止等持心一境性，是名无学正定。云何无学正解脱？答：诸圣弟 现代汉语译本： 弟子，对于苦谛思惟苦谛，对于集谛思惟集谛，对于灭谛思惟灭谛，对于道谛思惟道谛，由于无学作意相应的简择力，去除因邪命而产生的身三恶行，对于其余的身恶行，获得无学的远离、殊胜的远离、接近的远离、极度的远离，寂静的律仪是无作无造的，放弃、守护，不行、不犯。如同船筏、桥梁、堤塘、墙堑，对于所制定的约束，不超越其不超越的性质，不逾越其不逾越的性质，这是无表的身业，这被称为无学正业。 什么是无学正命？回答：各位圣弟子，对于苦谛思惟苦谛，对于集谛思惟集谛，对于灭谛思惟灭谛，对于道谛思惟道谛，由于无学作意相应的简择力，对于因邪命而产生的身语恶行，获得无学的远离、殊胜的远离、接近的远离、极度的远离，寂静的律仪是无作无造的，放弃、守护，不行、不犯。如同船筏、桥梁、堤塘、墙堑，对于所制定的约束，不超越其不超越的性质，不逾越其不逾越的性质，这是无表的身语业，这被称为无学正命。 什么是无学正勤？回答：各位圣弟子，对于苦谛思惟苦谛，对于集谛思惟集谛，对于灭谛思惟灭谛，对于道谛思惟道谛，由于无学作意相应的所有勤奋、精进、勇敢、强健、气势猛烈、炽盛、难以控制、努力用意不停止，这被称为无学正勤。 什么是无学正念？回答：各位圣弟子，对于苦谛思惟苦谛，对于集谛思惟集谛，对于灭谛思惟灭谛，对于道谛思惟道谛，由于无学作意相应的所有念、随念、专念、忆念，不忘记、不遗失、不遗漏、不丧失法性、内心明记的性质，这被称为无学正念。 什么是无学正定？回答：各位圣弟子，对于苦谛思惟苦谛，对于集谛思惟集谛，对于灭谛思惟灭谛，对于道谛思惟道谛，由于无学作意相应的所有心住、等住、近住、安住，不散乱、不扰乱，收摄停止，等持，心一境性，这被称为无学正定。 什么是无学正解脱？回答：各位圣弟子，