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English version Then, focused concentration will attain the corresponding Samatha (奢摩他, meaning tranquility, calmness). Having attained this Samatha, the mind dwells in Upeksha (又作‘行舍’, equanimity, non-attachment to any feelings or things). This is known as 'knowing cessation'. Such meanings, etc., are as explained by the Holy Maitreya Bodhisattva (圣弥勒菩萨). Furthermore, it should be known that when cultivating all Samadhis (三摩地, meditative concentration), there are six faults. First, laziness; second, forgetting the object of focus; third, sinking; fourth, excitement; fifth, non-awakening; sixth, awakening. When these six faults arise, one should generate eight kinds of abandoning practices to counteract them. What are the eight? First, faith; second, desire; third, diligence; fourth, pliancy; fifth, mindfulness; sixth, correct awareness; seventh, reflection; eighth, equanimity. What are the characteristics of these counteracting practices? The four qualities of faith, etc., counteract laziness. The meaning here is that in the merits of Samadhi, one must possess increasing pure faith in accordance with the aspect. Those who are in accordance with this will generate excellent hope, and upon hoping, will generate diligent effort. The effort generated makes body and mind courageous, and then pliancy is attained. Therefore, it counteracts laziness. Mindfulness counteracts forgetting the object of focus; this meaning should be known. Correct awareness counteracts sinking and excitement. By using correct awareness to generate correct observation, one can cause the two states of high and low to cease. Therefore, it counteracts them. Reflection counteracts non-awakening; this meaning should be known. Equanimity counteracts awakening. Because the previous states of high and low have ceased, the mind dwells in uprightness, and there is no awakening. Therefore, it counteracts it. In this way, after using the eight abandoning practices to counteract the six faults, all the supreme activities of Samadhi can be accomplished, and the merits of supernatural powers arise from this. As the sutras say, if one possesses the eight abandoning practices, one can generate the four supernatural powers (神通的根本, the foundation of supernatural abilities). All the excellent activities of one-pointedness of mind (专注) can correctly correspond, and then one can enter the Dharma gate of meditative liberation, perfecting all the most excellent merits. 《Extensive Explanation of the Treatise on the Mind of Bodhi》, Volume 2 《Taisho Tripitaka》, Volume 32, No. 1664, 《Extensive Explanation of the Treatise on the Mind of Bodhi》 《Extensive Explanation of the Treatise on the Mind of Bodhi》, Volume 3 Composed by Bodhisattva Lianhuajie (莲华戒菩萨) Translated by the Tripitaka Master Shihu (施护) and others, recipients of imperial decree, from the Western Heaven Translation Bureau Furthermore, within this, one should cultivate those meditations in sequence. That is to say, if... --------------------------------------------------------------------------------
Chinese
得离欲爱所有喜乐。内心清净住正相应。有寻有伺是初禅定。又复此中无寻唯伺。名中间禅。初禅地爱若得离已。所有喜乐内心清净住正相应。是二禅定。二禅地爱若得离已。乐舍正知住正相应。是三禅定。三禅地爱若得离已。舍念相应。是四禅定。所有无色定等行相应知。是中诸所缘相如应分别。于所缘中令心坚固。如理所作以慧观察。智光明生破无明种。毕竟得断即正相应。异此皆是外道所修。非正三摩地。不能断烦恼。 如诸经说。所有正修三摩地时。若我想生。是即还复发起烦恼。尔时住心当如止水。入三摩地相应观行。 如楞伽经说。总略而言。正慧观行唯心静住外无分别。若住真如所缘是心应过。心若过已彼无对碍而亦应过。无对碍中若相应住是大乘观。彼无发悟最胜寂静。即胜无我智无对碍观。 此中意者。如实观察心外必无色法分别。是即最上相应胜行。若尔识之与色云何有异。或不异者识亦应有对碍义耶不然如梦分位所见不实。是故识外如实伺察。极微量色取不可得。以不可得故如是成唯识。无复一切外义可有。唯心静住外无分别。于伺察中以离色法故有所得相。而为得者毕竟无所得。是故于诸色法应观无色。彼若唯心无实能取亦无所取。是二取性实不可得。离取舍故即心无二 现代汉语译本 获得脱离欲望之爱的所有喜乐，内心清净，安住于正定相应。有寻有伺是初禅定（Dhyana，禅那，指禅定）。更进一步，此中没有寻，只有伺，名为中间禅。如果已经脱离初禅之地的爱，所有喜乐，内心清净，安住于正定相应，这是二禅定。如果已经脱离二禅之地的爱，感受快乐、舍弃，保持正念和觉知，安住于正定相应，这是三禅定。如果已经脱离三禅之地的爱，舍弃和正念相应，这是四禅定。所有无色定等修行相应，应当了解。对于其中的各种所缘之相，应当如其所应地分别。在所缘之中，使心坚固。如理作意，以智慧观察，智慧光明生起，破除无明之种，最终得以断除，即是正定相应。与此不同的一切都是外道所修，不是真正的三摩地（Samadhi，三昧，指正定），不能断除烦恼。 如诸经所说，在真正修习三摩地时，如果我执（Ahamkara，我慢，指执着于自我的观念）生起，这就会再次发起烦恼。此时，应当使心如止水，进入与三摩地相应的观行。 如《楞伽经》（Lankavatara Sutra）所说，总而言之，以正慧观行，唯有心静止，外在没有分别。如果安住于真如（Tathata，如如，指事物的真实本性），所缘是心，应当超越。心如果超越，那么它就没有对碍，也应当超越。在没有对碍之中，如果相应安住，这是大乘观。在那里没有发悟，是最殊胜的寂静，即胜过无我智的无对碍观。 此中的意思是，如实观察，心外必定没有色法（Rupa，色蕴，指物质现象）的分别。这就是最上相应的殊胜修行。如果这样，识（Vijnana，识蕴，指认知功能）与色（Rupa，色蕴，指物质现象）有什么不同？或者说，如果不异，识也应该有对碍的含义吗？不是这样的，如同梦境中的所见是不真实的。因此，在识之外如实伺察，极微小的色也无法取得。因为无法取得，所以成就唯识（Vijnanavada，唯识宗，指一切唯心所造的学说）。不再有任何外在的意义可以存在，唯有心静止，外在没有分别。在伺察中，因为离开了色法，所以有所得之相，但对于得者来说，毕竟没有所得。因此，对于诸色法，应当观为无色。它如果唯是心，没有真实的能取，也没有所取。能取和所取的二取之性，实际上是无法得到的。离开了取舍，即心无二。
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English version Gaining all the joy and happiness from detachment from desire and love, with a pure mind, dwelling in proper accordance. Having initial application and sustained application is the first Dhyana (Dhyana, meditation). Furthermore, within this, there is no initial application, only sustained application, which is called intermediate Dhyana. If one has already detached from the love of the first Dhyana realm, all the joy and happiness, with a pure mind, dwelling in proper accordance, this is the second Dhyana. If one has already detached from the love of the second Dhyana realm, experiencing joy and relinquishment, maintaining mindfulness and awareness, dwelling in proper accordance, this is the third Dhyana. If one has already detached from the love of the third Dhyana realm, relinquishment and mindfulness are in accordance, this is the fourth Dhyana. All formless meditations and other practices should be understood accordingly. For the various objects of focus within them, one should differentiate them as appropriate. Within the object of focus, make the mind firm. Applying effort properly, observe with wisdom, the light of wisdom arises, breaking the seeds of ignorance, ultimately achieving severance, which is proper accordance. Everything different from this is practiced by non-Buddhists, not true Samadhi (Samadhi, concentration), and cannot sever afflictions. As the sutras say, when truly practicing Samadhi, if the ego (Ahamkara, egoism) arises, this will again initiate afflictions. At this time, one should make the mind like still water, entering into contemplation and practice in accordance with Samadhi. As the Lankavatara Sutra (Lankavatara Sutra) says, in summary, with right wisdom and contemplation, only the mind is still, and there is no differentiation externally. If one dwells in Suchness (Tathata, suchness), the object of focus is the mind, which should be transcended. If the mind is transcended, then it has no obstruction and should also be transcended. If one dwells in accordance within no obstruction, this is Mahayana (Mahayana, Great Vehicle) contemplation. There, there is no awakening, it is the most supreme tranquility, which is superior to the unobstructed view of no-self wisdom. The meaning here is that, observing truthfully, there is definitely no differentiation of form (Rupa, form) outside the mind. This is the most supreme practice in accordance. If so, what is the difference between consciousness (Vijnana, consciousness) and form (Rupa, form)? Or, if they are not different, should consciousness also have the meaning of obstruction? It is not like that, just as what is seen in a dream is not real. Therefore, truthfully examining outside of consciousness, even the smallest particle of form cannot be obtained. Because it cannot be obtained, it becomes the doctrine of 'consciousness-only' (Vijnanavada, Yogacara, the doctrine that everything is created by mind). There is no external meaning that can exist, only the mind is still, and there is no differentiation externally. In contemplation, because one has separated from form, there is an appearance of attainment, but for the one who attains, there is ultimately no attainment. Therefore, for all forms, one should contemplate them as formless. If it is only the mind, there is no real grasper and nothing grasped. The nature of grasping and what is grasped is actually unobtainable. Separated from grasping and relinquishing, the mind is non-dual. --------------------------------------------------------------------------------
Chinese
。如是伺察亦无二相。于真如所缘中是心亦过。彼所取相亦复过已。二无对碍。于是无二智中住如实义。所言唯心过已二无对碍。是智于中而亦应离。是故自性他性中诸有生性而不可得。如应伺察诸众生性亦不和合。若取若舍二不实性悉应远离。当知一切物性诸有取着。于无二智中皆应舍离。于无对碍无二智中若如是住。即于一切法如实觉了无有自性。彼即能入最上实性。入无分别三摩地门。又若于是无对碍无二智中相应住者。是即最上实性中住。是大乘见。如是亦见最上实性。以见最上实性故。即于一切法慧眼观空。智光明中皆如实见。 如诸经说。云何见胜义谛。谓一切法无见。此中如是。所言无见者。是胜意乐真实无见。非如世间诸生盲者及瞑目人。缘阙故或不作意故而皆不见。彼等有性颠倒种子悉不能断。此即不然。又如入无想定。后或出时还复生起有性取着。贪等根本诸烦恼聚而不解脱。所言有性取着贪等根本烦恼行相。如圣二谛等经说。若复有言入无分别总持法门。无分别法中离色等相。以决定慧于无色中。观无所得亦无作意。是胜义乐。非如无想定等。于诸色等取着法中作意而离。是故当知如前所说。诸色等中作意离相。若无正慧即不能断疑惑种子。譬如世间火若存时诸物烧然。云何能离思之一 现代汉语译本：像这样观察也没有两种不同的表象。如果心执着于真如（Tathata，事物的真实本性）所缘，那就是一种过失。同样，所取之相也是一种过失。二者之间没有对立和障碍。在这种无二的智慧中安住，才能符合实相的意义。所谓‘唯心’也是一种过失，因为二者之间没有对立和障碍。这种智慧也应该从中脱离。因此，自性和他性中所有的生性都是不可得的。同样，如果观察所有众生的本性，也会发现它们并不和谐统一。对于取和舍这两种不真实的性质，都应该远离。应当明白，对于一切事物的本性，所有执着都应该在无二的智慧中舍弃。如果能安住在无对碍、无二的智慧中，就能如实地觉悟到一切法都没有自性。这样就能进入最上实性，进入无分别三摩地（Samadhi，一种冥想状态）之门。此外，如果能相应地安住在这种无对碍、无二的智慧中，那就是安住在最上实性中。这就是大乘（Mahayana，佛教的一个主要分支）的见地。这样也能见到最上实性。因为见到最上实性，就能用智慧之眼观察一切法皆空，在智慧的光明中如实地见到真相。 正如经书所说，如何才能见到胜义谛（Paramartha-satya，最高的真理）？那就是见到一切法皆无可见之相。这里也是如此。所谓‘无见’，是指以殊胜的意乐达到真实的无见。这不同于世间的盲人或闭目之人，他们因为缺乏因缘或者没有用心而看不见。他们有性的颠倒种子无法断除。这里的情况并非如此。又如进入无想定（Asanjnasamapatti，一种无意识的禅定状态），之后或者出定时，还会重新生起有性的执着，贪婪等根本烦恼聚集在一起而无法解脱。所谓有性的执着，贪婪等根本烦恼的行相，正如《圣二谛经》等经书所说。如果有人说进入无分别总持（Dharani，一种记忆和保持教义的方法）法门，在无分别法中远离色等相，以决定的智慧在无色中观察无所得，也没有任何造作，这就是殊胜的意乐。这不同于无想定等，在对诸色等执着的法中造作而远离。因此，应当明白，正如前面所说，在诸色等中造作离相。如果没有正确的智慧，就不能断除疑惑的种子。譬如世间的火，如果存在，就会燃烧万物，又怎么能脱离思虑呢？