English
English version: The real Dharma. Furthermore, in immeasurable Dharma gates, one attains equality of Dharma. Abiding in the non-self of Dharma, one realizes it according to reason. All the equal joy and bliss of Dharma that is obtained is called the most excellent attainment of freedom. Briefly speaking, this is called the Four Immeasurable Practices. The so-called Formless Attainments, there are four of them. Namely, the Sphere of Infinite Space, up to the Sphere of Neither Perception nor Non-Perception. Among these, the Attainment of the Sphere of Infinite Space means to be apart from various thoughts of color and obstruction, contemplating infinite space in correspondence. Abandoning all forms, the mind abides in a single object. Next is the Attainment of the Sphere of Infinite Consciousness, the Attainment of the Sphere of Nothingness, and the Attainment of the Sphere of Neither Perception nor Non-Perception. These are all practices of tranquility, corresponding like the initial Sphere of Infinite Space. Observing the aspect of non-greed as the object of focus. Furthermore, observing non-attachment and non-obstruction. As appropriate, the most supreme formless state arises. Briefly speaking, this is called the Four Formless Attainments. The so-called Liberations are the Eight Liberations. Namely, the liberation of one who has internal form contemplating external forms, up to the liberation of the cessation of perception and feeling. Among these, the initial liberation means that one has internal thoughts of form, but is able to be apart from greed for external forms. This is called the liberation of one who has internal form contemplating external forms. Next, according to its practice, one has no internal thoughts of form, but is able to be apart from greed for external forms. This is called the liberation of one who has no internal form contemplating external forms. Next, abiding in the purity of form and so on, practicing non-greed. This is called pure liberation. Next, the liberation of the Sphere of Infinite Space, the liberation of the Sphere of Infinite Consciousness, the liberation of the Sphere of Nothingness, the liberation of the Sphere of Neither Perception nor Non-Perception. These four liberations of the formless spheres all abide according to their practice, observing truthfully. Next, the practice of the liberation of the cessation of perception and feeling should be known. Briefly speaking, this is called the Eight Liberations. The so-called preliminary practices for Samāpatti (state of meditative absorption) mean that if one wishes to abide in various Samāpattis such as the Sphere of Infinite Space, one should first, as appropriate, extinguish all practices, abide in the equality and tranquility of the Dharma's self-nature, and then abide in various Samāpattis. This is called preliminary practice. Furthermore, it should be known that these four formless attainments and the attainment of cessation, when Bodhisattvas are in the Maurita (position/stage) position, they enter the Lion's Game Samādhi, observing it directly, without being interrupted by an asamāhita (unconcentrated) mind, nor by the initial Dhyāna (meditative state) and so on. This cessation --------------------------------------------------------------------------------
Chinese
尽等至是无动相。此中诸三摩钵底。何故次第如是。谓成熟众生如应所观次第如是。又复当知。此即最上乐门。获是乐者了我无实。我无实故自心寂静。所应修习诸神通波罗蜜多等。皆胜慧所观如实出生。此即略摄一切法相。 所言解脱门者。即三解脱门。谓空无相无愿。此中空解脱门者。谓若人若法诸蕴等事离分别相。而彼蕴等若染若净。于分别相中毕竟无性。于空法中离取舍相。而无染智如实对治。无相解脱门者。谓于蕴等毕竟无相。由无相故取不可得。彼无染智如实对治不着诸相。无愿解脱门者。谓于一切清净解脱门蕴处界等及波罗蜜多圆满胜行最上一切相皆如实知。如实出生现前平等。离诸所取愿乐心故。如是略说名三解脱门。 所言神通者。有其六种。谓天眼通乃至漏尽通。此中天眼通者。谓于诸色相正观无碍最胜清净。天耳通者。谓于一切音声能闻清净。他心通者。谓于他心一切行相能如实知。宿住通者。谓自他过去诸差别事悉能记念。神境通者。此复有三。谓隐显自在。随诸世界种种现身。于虚空中往来无碍。随所作转如应现身。如其所应不现身相作神通事。漏尽通者。谓诸无明贪等烦恼。此名为漏。智断无余。名为漏尽。如是等最胜六通。安住菩提心离戏论智。是诸菩萨胜上所修。不共 现代汉语译本：一直到证得无动之相。这里面的各种三摩钵底（Samāpatti，禅定），为什么次第是这样的呢？因为成熟众生的方式，以及应该观察的次第就是这样。而且要知道，这就是最上等的快乐之门。获得这种快乐的人，了悟到‘我’（ātman）没有实体。因为‘我’没有实体，所以自心寂静。应该修习的各种神通波罗蜜多（Śūratā-pāramitā，神通到彼岸）等等，都是由殊胜的智慧所观察而如实产生的。这概括了一切法的相状。 所说的解脱门，就是三种解脱门，即空解脱门、无相解脱门、无愿解脱门。其中，空解脱门是指，无论是人还是法，各种蕴（skandha）等等事物，都远离了分别之相。而这些蕴等等，无论是染污还是清净，在分别之相中，毕竟是没有自性的。在空性之法中，远离了取舍之相。而以无染的智慧如实地对治。无相解脱门是指，对于蕴等等，毕竟是没有相状的。因为没有相状，所以执取是不可得的。以无染的智慧如实地对治，不执着于各种相状。无愿解脱门是指，对于一切清净的解脱门，蕴、处、界（āyatana, dhātu）等等，以及波罗蜜多（pāramitā，到彼岸），圆满殊胜的修行，最上等的一切相，都能如实地知晓，如实地产生，现前平等，远离了各种执取的愿望和喜乐之心。这样简略地说，就叫做三种解脱门。 所说的神通，有六种，即天眼通，乃至漏尽通。其中，天眼通是指，对于各种色相，正确地观察而没有障碍，是最殊胜清净的。天耳通是指，对于一切音声，能够听闻清净。他心通是指，对于他人心中的一切行相，能够如实地知晓。宿住通是指，对于自己和他人过去各种不同的事情，都能够忆念。神境通，又分为三种，即隐身和显身自在，随着各种世界而显现各种身形，在虚空中往来没有障碍，随着所作的事情而相应地显现身形，根据应该的情况而不显现身形，而做神通的事情。漏尽通是指，各种无明（avidyā，无知）、贪（rāga，贪婪）等等烦恼，这些叫做‘漏’。以智慧断除而没有剩余，叫做‘漏尽’。像这样最殊胜的六种神通，安住在菩提心（bodhicitta，觉悟之心），远离戏论的智慧，是各种菩萨殊胜地修习的，不共（不共通于二乘）的。
English
English version: Until one attains the state of 'no movement' (无动相). Why is the sequence of these various Samāpattis (三摩钵底, meditative attainments) as such? It is because the way to mature sentient beings and the order in which they should be observed is like this. Furthermore, know that this is the supreme gate of joy. One who attains this joy realizes that the 'self' (ātman) has no substance. Because the 'self' has no substance, one's own mind is tranquil. The various Śūratā-pāramitās (神通波罗蜜多, perfections of supernormal powers) and so on that should be cultivated all arise from the observation of reality by supreme wisdom. This briefly encompasses the characteristics of all dharmas. The so-called 'gates of liberation' are the three gates of liberation: emptiness (空), signlessness (无相), and wishlessness (无愿). Among these, the gate of liberation of emptiness refers to the fact that whether it is a person or a dharma, various aggregates (skandha) and so on are free from the characteristics of discrimination. And these aggregates, whether defiled or pure, ultimately have no inherent nature in the characteristics of discrimination. In the dharma of emptiness, one is free from the characteristics of taking and rejecting. And one truly counteracts with undefiled wisdom. The gate of liberation of signlessness refers to the fact that there are ultimately no signs in the aggregates and so on. Because there are no signs, grasping is unattainable. One truly counteracts with undefiled wisdom, not clinging to various signs. The gate of liberation of wishlessness refers to the fact that one truly knows all pure gates of liberation, aggregates, āyatana (处, sense bases), dhātu (界, elements), and so on, as well as the pāramitās (波罗蜜多, perfections), the complete and supreme practice, and all supreme characteristics. They arise truly, are equally present, and are free from the mind of wishing and delighting in various objects of grasping. Briefly speaking, these are called the three gates of liberation. The so-called supernormal powers (神通) are of six kinds: the divine eye (天眼通), and so on, up to the exhaustion of outflows (漏尽通). Among these, the divine eye refers to the fact that one correctly observes various forms without obstruction, and is supremely pure. The divine ear (天耳通) refers to the fact that one can hear all sounds purely. Knowing the minds of others (他心通) refers to the fact that one can truly know all the characteristics of others' minds. Remembering past lives (宿住通) refers to the fact that one can remember all the different events of oneself and others in the past. The power of magical manifestation (神境通) is further divided into three: the freedom of concealing and revealing oneself, manifesting various forms in various worlds, moving freely in the sky without obstruction, manifesting forms accordingly to what is being done, and not manifesting forms as appropriate, while performing supernormal deeds. The exhaustion of outflows refers to the fact that various afflictions such as ignorance (avidyā, 无明), greed (rāga, 贪), and so on are called 'outflows' (漏). Cutting them off completely with wisdom is called 'exhaustion of outflows'. These six supreme supernormal powers, abiding in the bodhicitta (菩提心, mind of enlightenment) and the wisdom that is free from conceptual elaboration, are what the various Bodhisattvas supremely cultivate, and are not shared (不共) with the Śrāvakas and Pratyekabuddhas. --------------------------------------------------------------------------------
Chinese
一切声闻道等。圆满无相无发悟性。是诸波罗蜜多平等道行。总摄一切白所修法一切愿力一切相故。勇猛精进而为先导。安住最上清净心一境性。初静虑等。如名如义随应差别。无边行相总略摄故。三摩陀耶所住持故。如是略说名为六通。 所言陀罗尼者。谓即彼一切相及一切法。一切法性随应总摄。声名句文为诸义相。所有无量念无边辩才及诸三摩地门。彼无相智悉能证入。对治有相有碍心故。是即无上菩提最胜所得陀罗尼门。而彼一切三摩地陀罗尼等。金刚喻定现前证入。即一切相普遍平等。入无相智真实而证。一切种习皆悉舍离。智观平等大悲相应。坚固所作于诸法性如实解脱。胜报现前平等安住。大圆镜智如实出生。一切愿力皆悉圆满。如是略说名陀罗尼。 所言力者。即佛十力。谓处非处智力乃至漏尽智力。此中处非处智力者。谓于一切处因果决定不决定智如实知。若佛若梵王若转轮圣王。彼彼所得胜报决定。名之为处。彼非处者。谓因果不决定行相应知。业报智力者。谓诸众生。作善业恶业。生善趣恶趣。此等业报智如实知种种界智力者。谓诸众生界趣差别智如实知。种种胜解智力者。谓诸声闻等于诸法中起种种胜解。离诸染法趣寂静相。此如是等智如实知。了别诸根智力者。谓诸众生信等 现代汉语译本 一切声闻道等，圆满无相，没有生起觉悟的自性。这是诸波罗蜜多（Paramita，到彼岸）平等修行的道路，总摄一切善法、一切愿力和一切法相的缘故。以勇猛精进为先导，安住于最上清净心的一境性（Ekagrata）。初禅等，如其名如其义，随着情况而有所差别。因为无边行相总括摄持的缘故，由三摩陀耶（Samatha，止）所住持的缘故，这样简略地说，就叫做六神通。 所说的陀罗尼（Dharani，总持），就是指那一切法相以及一切法，一切法的自性，随着情况而总括摄持。声、名、句、文是诸义的表相，所有无量的忆念、无边的辩才以及各种三摩地（Samadhi，禅定）之门，那无相之智能完全证入。为了对治有相有碍的心的缘故，这就是无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）最殊胜的所得陀罗尼门。而那一切三摩地、陀罗尼等，以金刚喻定现前证入，就是一切法相普遍平等，进入无相之智真实而证得。一切习气都完全舍离，智慧观照平等，与大悲相应，坚定所作，对于诸法的自性如实解脱，殊胜的果报现前平等安住，大圆镜智如实出生，一切愿力都完全圆满。这样简略地说，叫做陀罗尼。 所说的力，就是佛的十力。即处非处智力乃至漏尽智力。这其中，处非处智力是指，对于一切处所因果的决定与不决定，如实了知。如果佛、梵天王、转轮圣王，他们各自所得的殊胜果报是决定的，这叫做处。那非处是指，因果不决定的行为应当知晓。业报智力是指，众生造作善业恶业，生于善趣恶趣，对此等业报的智慧如实了知。种种界智力是指，对于众生界趣的差别智慧如实了知。种种胜解智力是指，诸声闻等对于诸法生起种种殊胜的理解，远离各种染污之法，趋向寂静之相，对此如是等的智慧如实了知。了别诸根智力是指，众生的信等