Chinese
四静虑中随为一静虑故行，尔时我为天住而行。若时我于世间四静虑中随为一静虑故住或坐或卧，尔时我为天住而住或坐或卧。如是世间四静虑中，随于一静虑亲近数习，殷重无间勤修不舍，是名天住。梵住云何？答：谓四无量。何等为四？谓慈悲喜舍。如世尊为吠那补梨婆罗门说：梵志当知，若时我于四无量中随为一无量故行，尔时我为梵住而行。若时我于四无量中随为一无量故住或坐或卧，尔时我为梵住而住或坐或卧。如是四无量中随于一无量亲近数习，殷重无间勤修不舍，是名梵住。圣住云何？答：谓四念住、四正断、四神足、五根、五力、七等觉支、八圣道支。如世尊为吠那补梨婆罗门说：梵志当知，若时我于出离远离所生善法中随为一出离远离所生善法故行，尔时我为圣住而行。若时我于出离远离所生善法中随为一出离远离所生善法故住或坐或卧，尔时我为圣住而住或坐或卧。如是出离远离所生善法中，随于一出离远离所生善法亲近数习，殷重无间勤修不舍，是名圣住。 三定者，一、有寻有伺三摩地；二、无寻唯伺三摩地；三、无寻无伺三摩地。云何有寻有伺三摩地？答：若三摩地寻俱伺俱、寻等起伺等起、寻相应伺相应，依寻伺转心住等住，广说乃至心一境性，是名有寻有伺三摩地。云何无寻唯 现代汉语译本： 四静虑（catasso jhānāni，四种禅定）中随修习其中一种静虑而行时，那时我就是在天住（deva-vihāra，天人的住处）中而行。如果我在世间的四静虑中，随修习其中一种静虑而住、或坐、或卧时，那时我就是在天住中而住、或坐、或卧。像这样，在世间的四静虑中，随于一种静虑亲近、屡次修习、殷重、无间断地勤奋修习而不舍弃，这叫做天住。 梵住（brahma-vihāra，梵天的住处）是什么呢？回答：是指四无量心（catasso appamaññāyo，四种无限的心理状态）。哪四种呢？是指慈（mettā，愿一切众生快乐）、悲（karuṇā，愿一切众生脱离痛苦）、喜（muditā，对众生的快乐感到欢喜）、舍（upekkhā，对一切众生保持平等心）。例如世尊为吠那补梨（Venāgapura）的婆罗门（brāhmaṇa）说：‘婆罗门，你应该知道，如果我于四无量心中随修习其中一种无量心而行时，那时我就是在梵住中而行。如果我于四无量心中随修习其中一种无量心而住、或坐、或卧时，那时我就是在梵住中而住、或坐、或卧。像这样，在四无量心中，随于一种无量心亲近、屡次修习、殷重、无间断地勤奋修习而不舍弃，这叫做梵住。’ 圣住（ariya-vihāra，圣者的住处）是什么呢？回答：是指四念住（cattāro satipaṭṭhānā，四种正念的建立）、四正断（cattāro sammappadhānā，四种正确的努力）、四神足（cattāro iddhipādā，四种成就的途径）、五根（pañcaindriyāni，五种控制能力）、五力（pañca balāni，五种力量）、七等觉支（satta bojjhaṅgā，七种觉悟的因素）、八圣道支（ariya aṭṭhaṅgika magga，八种神圣的道路因素）。例如世尊为吠那补梨的婆罗门说：‘婆罗门，你应该知道，如果我于出离（nekkhamma，出离世俗）和远离（viveka，远离烦恼）所生的善法中，随修习其中一种出离和远离所生的善法而行时，那时我就是在圣住中而行。如果我于出离和远离所生的善法中，随修习其中一种出离和远离所生的善法而住、或坐、或卧时，那时我就是在圣住中而住、或坐、或卧。像这样，在出离和远离所生的善法中，随于一种出离和远离所生的善法亲近、屡次修习、殷重、无间断地勤奋修习而不舍弃，这叫做圣住。’ 三种禅定是：一、有寻有伺三摩地（savitakka savicāra samādhi，有寻和有伺的禅定）；二、无寻唯伺三摩地（avitakka vicāramatta samādhi，无寻但有伺的禅定）；三、无寻无伺三摩地（avitakka avicāra samādhi，无寻也无伺的禅定）。什么是有寻有伺三摩地呢？回答：如果三摩地与寻（vitakka，粗略的思考）和伺（vicāra，细致的思考）同时存在，寻等生起伺等生起，寻相应伺相应，依靠寻伺而转，心住立等住立，广而言之乃至心一境性（ekaggatā，专注一境），这叫做有寻有伺三摩地。什么是无寻唯 伺三摩地呢？
English
English version: When I was practicing one of the four jhānas (catasso jhānāni, the four meditative absorptions), I was walking in the deva-vihāra (heavenly abode, the dwelling of the gods). When I was dwelling, sitting, or lying down in one of the four jhānas in the world, I was dwelling, sitting, or lying down in the deva-vihāra. Thus, in the four jhānas of the world, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the jhānas, this is called deva-vihāra. What is brahma-vihāra (divine abidings, the dwelling of Brahma)? Answer: It refers to the four immeasurables (catasso appamaññāyo, the four limitless mental states). What are the four? They are mettā (loving-kindness, wishing all beings well), karuṇā (compassion, wishing all beings free from suffering), muditā (sympathetic joy, rejoicing in the happiness of others), and upekkhā (equanimity, maintaining impartiality towards all beings). For example, the Blessed One said to the brāhmaṇa (brahmin) of Venāgapura (Venāgapura): 'Brāhmaṇa, you should know that when I was practicing one of the four immeasurables, I was walking in the brahma-vihāra. When I was dwelling, sitting, or lying down in one of the four immeasurables, I was dwelling, sitting, or lying down in the brahma-vihāra. Thus, in the four immeasurables, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the immeasurables, this is called brahma-vihāra.' What is ariya-vihāra (noble abidings, the dwelling of the noble ones)? Answer: It refers to the four satipaṭṭhānas (foundations of mindfulness, the four establishments of mindfulness), the four sammappadhānas (right efforts, the four right exertions), the four iddhipādās (bases of power, the four roads to accomplishment), the five indriyas (faculties, the five controlling faculties), the five balas (powers, the five strengths), the seven bojjhaṅgas (factors of enlightenment, the seven factors of awakening), and the ariya aṭṭhaṅgika magga (noble eightfold path, the eight factors of the noble path). For example, the Blessed One said to the brāhmaṇa of Venāgapura: 'Brāhmaṇa, you should know that when I was practicing one of the wholesome qualities born of nekkhamma (renunciation, detachment) and viveka (seclusion, isolation), I was walking in the ariya-vihāra. When I was dwelling, sitting, or lying down in one of the wholesome qualities born of renunciation and seclusion, I was dwelling, sitting, or lying down in the ariya-vihāra. Thus, in the wholesome qualities born of renunciation and seclusion, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the wholesome qualities born of renunciation and seclusion, this is called ariya-vihāra.' The three samādhis (states of concentration) are: 1. Savitakka savicāra samādhi (samādhi with initial and sustained thought, concentration with initial and sustained application); 2. Avitakka vicāramatta samādhi (samādhi without initial thought, but with sustained thought only, concentration with sustained application only); 3. Avitakka avicāra samādhi (samādhi without initial and sustained thought, concentration without initial and sustained application). What is savitakka savicāra samādhi? Answer: If samādhi exists with vitakka (initial thought, applied thought) and vicāra (sustained thought, sustained thought), vitakka arises, vicāra arises, vitakka is associated, vicāra is associated, relying on vitakka and vicāra, the mind dwells and remains, broadly speaking, up to the mind being one-pointed (ekaggatā, one-pointedness of mind), this is called savitakka savicāra samādhi. What is avitakka vicāramatta samādhi? --------------------------------------------------------------------------------
Chinese
伺三摩地？答：若三摩地非寻俱唯伺俱、非寻等起唯伺等起、寻不相应唯伺相应，寻已止息唯依伺转心住等住，广说乃至心一境性，是名无寻唯伺三摩地。云何无寻无伺三摩地？答：若三摩地非寻俱非伺俱、非寻等起非伺等起、寻不相应伺不相应，若寻若伺俱已止息心住等住，广说乃至心一境性，是名无寻无伺三摩地。 三示导者，一、神变示导；二、记心示导；三、教诫示导。神变示导者，云何神变、云何示导而说神变示导耶？答：神变者，谓诸神变，现神变、已神变、当神变，谓诸所有变一为多变多为一、或显或隐、若知若见各别领受、墙壁山岩崖岸等障身过无碍，如是广说乃至梵世身自在转，是名神变。示导者，谓有苾刍虽于多种神变境界各别领受，若不令他知见，但名神变自在，不名示导。若有苾刍能于多种神变境界各别领受，亦能令他知见，名神变自在亦名示导。是故所说神变示导，要能令他见等见、了等了，调伏随顺，乃名神变亦名示导，由此说名神变示导。记心示导者，云何记心、云何示导而说记心示导耶？答：记心者，如世尊说：苾刍当知，谓有一类，或由占相或由言说随记他心，彼意如此、彼意如是、彼意转变；或随记过去、或随记未来、或随记现在，或随记久所作、或随记久所说；或随记 现代汉语译本 什么是唯伺三摩地？回答：如果三摩地不是与寻俱起，而是仅仅与伺俱起；不是由寻等起，而是仅仅由伺等起；与寻不相应，而是仅仅与伺相应；寻已经止息，仅仅依靠伺而转，心安住、平等安住，广泛地说乃至心一境性，这称为无寻唯伺三摩地。 什么是无寻无伺三摩地？回答：如果三摩地不是与寻俱起，也不是与伺俱起；不是由寻等起，也不是由伺等起；与寻不相应，与伺也不相应；寻和伺都已经止息，心安住、平等安住，广泛地说乃至心一境性，这称为无寻无伺三摩地。 三种示导：一、神变示导；二、记心示导；三、教诫示导。什么是神变示导？什么是神变，什么是示导，才称为神变示导呢？回答：神变，指的是各种神变，显现神变、已经显现神变、将要显现神变，也就是将一变成多，将多变成一，或者显现或者隐藏，如果知道或者看到各自领受，身体穿过墙壁、山岩、崖岸等障碍而没有阻碍，像这样广泛地说乃至在梵世身体自在运转，这称为神变。示导，指的是如果有比丘虽然对于多种神变境界各自领受，如果不让其他人知道看到，只能称为神变自在，不能称为示导。如果有比丘能够对于多种神变境界各自领受，也能让其他人知道看到，称为神变自在，也称为示导。因此所说的神变示导，必须要能让他人见到等同于见到，了解等同于了解，调伏随顺，才能称为神变，也才能称为示导，因此称为神变示导。什么是记心示导？什么是记心，什么是示导，才称为记心示导呢？回答：记心，就像世尊所说：比丘应当知道，有一种人，或者通过占卜相术，或者通过言语，来推测他人的心意，‘他的想法是这样’、‘他的想法是那样’、‘他的想法转变了’；或者推测过去的事情，或者推测未来的事情，或者推测现在的事情，或者推测很久以前做的事情，或者推测很久以前说的话；或者推测
English
English version What is Samadhi with only Vicara (investigation)? The answer is: If a Samadhi is not accompanied by Vitarka (initial application of thought), but only accompanied by Vicara; not arising from Vitarka, but only arising from Vicara; not corresponding to Vitarka, but only corresponding to Vicara; when Vitarka has ceased, and the mind dwells and abides solely relying on Vicara, broadly speaking, up to the mind being one-pointed, this is called Samadhi without Vitarka but only with Vicara. What is Samadhi without Vitarka and Vicara? The answer is: If a Samadhi is neither accompanied by Vitarka nor by Vicara; neither arising from Vitarka nor from Vicara; neither corresponding to Vitarka nor corresponding to Vicara; when both Vitarka and Vicara have ceased, and the mind dwells and abides, broadly speaking, up to the mind being one-pointed, this is called Samadhi without Vitarka and Vicara. The three types of guidance are: 1. Guidance through miraculous transformation (神通示导 – Shéntōng shì dǎo); 2. Guidance through knowing others' minds (记心示导 – Jì xīn shì dǎo); 3. Guidance through instruction (教诫示导 – Jiàojiè shì dǎo). What is guidance through miraculous transformation? What is miraculous transformation, and what is guidance, that it is called guidance through miraculous transformation? The answer is: Miraculous transformation refers to various miraculous transformations, manifesting miraculous transformations, having manifested miraculous transformations, about to manifest miraculous transformations, that is, transforming one into many, transforming many into one, either appearing or disappearing, if knowing or seeing each separately receiving, the body passing through obstacles such as walls, mountains, cliffs, and banks without hindrance, like this broadly speaking up to freely transforming the body in the Brahma world, this is called miraculous transformation. Guidance refers to if there are Bhikshus (苾刍 – Buddhist monks) who, although separately receive various realms of miraculous transformation, if they do not let others know and see, it is only called freedom of miraculous transformation, not called guidance. If there are Bhikshus who are able to separately receive various realms of miraculous transformation, and also able to let others know and see, it is called freedom of miraculous transformation, and also called guidance. Therefore, the so-called guidance through miraculous transformation, must be able to let others see as seeing, understand as understanding, subdue and comply, then it can be called miraculous transformation, and then it can be called guidance, therefore it is called guidance through miraculous transformation. What is guidance through knowing others' minds? What is knowing others' minds, and what is guidance, that it is called guidance through knowing others' minds? The answer is: Knowing others' minds, as the World Honored One (世尊 – Shìzūn) said: Bhikshus should know, there is a type of person, either through divination or through speech, to infer the minds of others, 'his thought is like this', 'his thought is like that', 'his thought has changed'; or inferring past events, or inferring future events, or inferring present events, or inferring things done long ago, or inferring words spoken long ago; or inferring --------------------------------------------------------------------------------