12 禪 Meditation

目錄 Content: 12.1 基礎知識 Basics of Meditation; 12.2 四根本禪 Four Fundamental Meditation; 12.3 四空定 Four Empty Stillness.

什麽是禪？《佛學次第統編》定義禪定為思維修。禪定經曆是佛五眼通中的天眼。眼是對這種知識的比喻。世間人的幻覺經曆不足，所以不能理解鬼神佛現象；禪定的修習可以彌補這一缺失。由此多種不同身心狀態的經曆（如插圖12-1至13所示），修習者可以生長出天眼，證得生死智證通。生死智證通就是禪定中多種興趣生、興趣滅的經曆。
What is Meditation? The Compendium of Buddhism defines meditation as mind cultivation. Mundane people do not have enough hallucinatory experiences to understand the phenomena of ghosts Buddhas and gods; practicing meditation can amend up such insufficiency. Through these experiences of many different states of mind and body (as shown in Illustrations 12-1 through 13), the practitioner can grow celestial eye and testify “intellectual testament of birth and death”, which are the experiences of the births and extinctions of many interests in meditation.

12.1 基礎知識Meditation Basics

修習禪定講究三調，調姿、調息、調心。
（一）盤坐的姿勢最好，脊柱越直越好，如插圖12右下所示。閉眼，目光內視朝向注意力集中的部位，如所謂的眼觀鼻，鼻觀口，口觀心。舌上卷，舌尖頂在前上齒根部。
（二）呼吸要盡量做到深、長、細、勻。作者本人采用腹式呼吸法，即吸氣時想象把氣吸入胸口或者丹田，下腹鼓起。呼氣時下腹癟下，胸部挺起，像貓狗等動物那樣呼吸。
The practice of meditation is concerned with three adjustments, the adjustment of posture, the adjustment of breath, and the adjustment of heart (i.e., mind). 
(1) A cross-legged sitting posture is best, the straighter the spine the better, as shown in Illustration 12, lower right. The eyes are closed, and the gaze is directed inward toward the area of concentration, as in the so-called Eye watches Nose, Nose watches Mouth, and Mouth watches heart. The tongue is rolled upwards with the tip of the tongue at the root of the front upper teeth.
(2) Breathing should be as deep, long, thin, and even as possible. Author me adopts abdominal breathing, i.e., when inhaling, I imagine breathing into my chest (i.e., Middle Dantian as shown in Fig. 12) or Lower Dantian, with my lower abdomen bulging out. When exhaling, the lower abdomen is deflated and the chest is lifted, breathing like animals such as cats and dogs. 

（三）從身體和外部世界都是心的投射來說：吾心即宇宙，宇宙即吾心。興趣和意向控製著心的走向，此說意住在哪兒，心就在哪裏形成，所以調心是談意識的所住，或說所向。先粗調，筆者少年時修習禪定常用此咒來協調身心內外的環境。天上過往的神靈、本方土地、荒郊野外的孤魂、和地下的魔鬼為我作證。我現在發誓，我盧岩今天修習禪定（或說氣功），我不是隻為我一個人，也不隻是為了我的家人和朋友，我是為了無數無邊的眾生。若我學有所成，將回報無數無邊的一切生靈。
(3) In the sense that both the body and the external world are projections of the heart: my heart is the universe; the universe is my heart. Interests and intentions control the direction of the heart, which means that where the intention dwells, where the heart is formed, so tuning the heart is talking about where the intention dwell, or where it is directed to. First coarse tuning, the author when I was a teenager practicing meditation commonly used this spell to harmonize the internal and external environment of the body and heart (i.e., mind). The passing gods and spirits above sky, the lord of this land, the lonely souls in the wilderness, and the devils underground bear witness to me. I now swear that when I, Luyan, practice meditation today, I am not doing it just for myself, nor just for my family and friends, but for countless and boundless sentient beings. If I learn to be successful, I will return the favor to countless and boundless all living beings.

12.1.2 禪定入門 Meditation Entrance

初學者有這樣的入門過度階段。閉目內視心窩部（即中丹田，如插圖12）。在吸氣時，意念（就這樣認為，這樣想）真氣（熱氣）隨吸氣，緩緩趨向心窩部；感覺（意念全在感覺上）把真氣吸到了胸口。呼氣時自然呼出，不加任何意識作為。常常行之，一般幾次練習之後，真氣就會在心窩部聚集起來。
Beginners have this transition phase. Close your eyes and look inward at the Middle Dantian (as in the illustration 12). On inhalation, one's intention (think this way, think like this) is that the true air (i.e., warm feelings) slowly tends to the chest along with the inhalation; one feels (one's intention is all in the sensation) that the true air is sucked up to the chest. Exhale naturally without any intentional action. After a few times of practice, the true air will be gathered in the Middle Dantian.

開始時，行者使用中丹田，待真氣聚集於胸口後，把真氣用吸氣力推向丹田；這就叫做運氣。真氣在丹田（即插圖中的下丹田）建立了根據地之後，禪定修習者總是以丹田為大本營，其它所修習的穴位為行營。真氣到達某個穴位時，就會引發相應的觸覺、聽覺等幻覺。
In the beginning, Meditator (or Migrator) uses the Middle Dantian, and after the true air has gathered in the chest, pushes the true air towards the Dantian (i.e., Lower Dantian) with suction force; this is called Transporting Air. After the true air has established a base in the Dantian, Meditator always uses the Dantian as the home base and the other acupoints practiced as the line camps. When the true air reaches a certain acupoint, it triggers corresponding hallucinations of touching, hearing, and so on.

初學者練習一段時間後，隨著吸氣就可能感覺真氣源源不斷地流向丹田；這時，任脈就已經打通了。任脈是身體表麵中間線從下頜到丹田這一段。隨後，練習者可以練習打通督脈，以至於依照針灸的圖解打通六陰六陽十二經脈、奇經八脈等。或者修習者隻是守護丹田來積聚更多的真氣。那真氣就是觸覺幻覺，積累多了就會引發後文所說的現象。
After practicing for some time, beginners may feel a steady flow of true air to the Dantian as inhaling; at this point, the Ren Mai has been opened. The Ren Mai is the middle line on the surface of the body from the lower jaw to the Dantian. Subsequently, Meditator can practice opening the whole circle of meridians, etc., according to the diagrams of acupuncture. Or Meditator just guards the Dantian to accumulate more and more true air. That true air is tactile hallucinations, so accumulating more and more of it, eventually will trigger the phenomena described later.

12.1.3 觸覺幻象 Tactile Hallucinations

上麵描述的真氣運行現象，現代心理學稱做觸覺幻覺。隨著禪定修習者的不斷進步，會有更多的幻象出現。真氣不能通過的地方，就會淤積，表現出脹，痛等現象。練氣功者還可能會遇到很多，如動觸（肢體局部肉的跳動）、癢、涼、暖、輕、重（局部身體沉重）、澀、滑、漪（如有手指或水滴觸動皮膚或肢體）、喜、怒、哀、樂、哭等。
The phenomena of the true air transportations described above is called tactile hallucinations in modern psychology. As the meditator continues to progress, more hallucinations will appear. Where the true air can not pass through, it will stagnate, manifesting phenomena such as distension, pain, and so on. Meditator may also encounter many more, such as moving touch (the throbbing of localized flesh on a limb), itching, coolness, warmth, lightness, heaviness (localized heaviness of the body), astringency, smoothness, ripples (such as a finger or droplet of water touching the skin or limb), joy, anger, sadness, happiness, crying, and so on.

修習者還可能遇到身體晃動、變大、變小、漂浮；有氣在皮膚底下流動；有人或者什麽東西拍你一下；有蟲子或者小老鼠在皮膚底下或者皮膚上跑來跑去等現象。有東西在皮膚下跑動時，如果修習者是睜著眼睛練習的，甚至可以看到，那東西跑的地方，皮膚會鼓起來。有東西在皮膚上跑動時，練習者甚至可以看到，出現凹下去的地方（那東西的腳印）。古時候，對上述現象有很多命名，比如淘氣鬼，胳肢鬼等。
Meditator may also encounter phenomena such as the body wobbling, getting bigger, smaller, or floating; a flow of air under the skin; someone or something tapping you; and a bug or a small mouse running under or on the skin. When there is something running under the skin, if the Meditator is practicing with his eyes open, he can even see that the skin bulges where that thing is running. When something runs on the skin, the Meditator can even see that a concave place (the footprint of that thing) appears. In ancient times, there were many names for the above phenomena, such as naughty ghosts, tickling ghosts, and so on.

如何移除身體觸覺的幻覺？通常的作法是嗬斥，如：去！走開！別煩我。幾次或數月之後，當無意識收到了信息，就會把那種幻覺抑製了。另外，輕撫或輕拍頭頂的百會穴，對於吸收幻覺的氣歸入經脈有幫助。也可以用手觸摸幻處來移除幻覺，別的如洗澡等。
How do you remove the tactile hallucinations? The usual approach is to reprimand, e.g., Go! Go away! Leave me alone. After a few times or weeks, when unconsciousness receives the message, the hallucination will be restrained. In addition, stroking or tapping the Bai Hui acupoint on the top of the head is helpful in absorbing the hallucinating air into the meridians. You can also remove hallucinations by touching the place of hallucination with your hands, other things such as bathing.

讀者可能會有疑問，為什麽要出聲或大聲地說：你走開，我不喜歡你？答：無意識（即神識）隻接受現量。一般的，直接的身體和語言行為，無意識可以接受到，而對思想行為信息接受的效果差，或者不接受。
The reader may wonder why it is necessary to utter or say aloud, go away, I don't like you. A: The unconscious (i.e., God-sense) only accepts the present quantity. Generally, direct physical and verbal behavior can be received by the unconscious; while information about thoughts and intentional behaviors (i.e., intents, plans) are poorly received or not received.

12.1.4 禪定功德 Merits and Virtues of Meditation

當禪定的修習者已經掌握了，習慣了上述的基本功法，更喜歡研究特異功能，下麵的幾個時間段比較好，氣感強，容易引發幻覺。中午12點左右，晚上6點左右，午夜12點左右到早上6點左右；這就是古人所說的子午卯酉。有人說這幾個時間段招魔，它們特別避開這幾個時間段。幻覺現象中有許多是人們所說的魔鬼，而我們禪定修習者稱其狀態為定，稱其中的鬼神魔等幻覺經曆為功德。為什麽叫功德呢？
When Meditator has already mastered and become accustomed to the basic techniques mentioned above, and prefers to study supernormal capabilities, the following periods of time are better, with a strong sense of air, and are prone to triggering hallucinations. Around 12:00 noon, around 6:00 p.m., and from around 12:00 midnight to around 6:00 a.m.; these are what the ancients called Zi Wu Mao You. Some people say that these time periods attract demons, and they especially avoid these time periods. Many of the hallucinatory phenomena are what people call devils, but we meditators call those states as Stillness, and we call those ghosts, gods, devils, and other hallucinatory experiences in them as merits and virtues. Why do we call those merits and virtues?

我小時候，一次崔鳳龍姨父給我講，比如說，有個小女孩感覺身體裏有個小老鼠在跑動，就很害怕，就病了。父母到廟裏問大德師傅。大德師傅一聽，說：“啊！這沒什麽！我小時候也有過那種現象，沒什麽害處，不理它，或者趕它走，打它一下，出聲對它說：‘走開！我不喜歡你！’ 也許兩、三次，一兩個月後，那種現象就不發生了”。結果那小女孩兒的病就好了。這廟裏別的和尚一看，一聽，就想：為什麽，大德師傅說幾句話，那人的病就好了呢？通過觀察，他們發現，大德師傅身上有德（即那樣的經曆）。因為他身上有德，所以他說幾句話，病人聽了，病就好了。
When I was a child, once Uncle Dragon told me, for example, that a little girl felt a little mouse running around in her body, so she was very scared and got sick. The parents went to the temple and asked the Great Virtue Master. Upon hearing this, the Great Virtue Master said, "Ah! It's nothing! I had that phenomenon when I was a child, and it was nothing harmful; ignore it, or drive it away, hit it a little, and speak out and say to it, 'Go away! I don't like you!' Maybe two or three times, after a month or two, that stopped happening." As a result, the little girl was cured. The other monks in this temple looked and listened, and wondered: why, when Master Great Virtue said a few words, did that person get well? Through observation, they realized that Master Great Virtue had virtue (i.e., that kind of experience) in him. Because he had virtue in him, he said a few words, and when the patient heard them, she was cured.

我崔鳳龍姨父還給我講。大德師傅身上的德是得來不易的，不單單是他辛辛苦苦練氣功所得來的這些心得體會；還有，他很有可能從事過很多種行業的工作，了解很多種行業的辛秘，那些經曆也都是德。
Uncle Dragon also told me. The virtue in the Great Virtue Master is not easy to come by, not only the insights he gained from his hard work in practicing meditation, but also the fact that he was probably engaged in many kinds of industries and knew the secrets of many kinds of industries, and those experiences are also merits and virtues.

12.1.5 天耳通 Clairaudience

隨著禪定修習者功夫的上升，觸覺聽覺和視覺都會變得敏銳。在入睡前，他或她可能聽見自己心跳的聲音。據現代心理學分析，睡覺前聽見自己的心跳，那聲音實際是耳聽小骨附近血管收縮舒張造成的。修習者可能遇到如下的聽覺幻覺，如聽到口哨聲、嘶嘶聲、嘀嘀聲、嗚嗚聲、鳥叫聲、水流聲、蛙鳴、風吹洞穴，雨聲、雷聲等；再如有人在像開會似的討論問題、有人招呼自己、有人告訴自己些什麽等。
As Meditator’s capability rises, the senses of touch and hearing and sight become acute. Before falling asleep, Meditator may hear his or her own heartbeat. According to modern psychological analysis, the sound of hearing one's own heartbeat before going to sleep is caused by the contraction and dilatation of blood vessels near the small bones of the ear. Meditators may experience auditory hallucinations such as whistling, hissing, ticking, whimpering, birds chirping, water running, frogs chirping, wind blowing in a cave, rain, thunder, etc.; or someone discussing a problem as if they were in a meeting, or someone greeting them, or someone telling them something.

隨著修習者的不斷理解和研究，就懂得了彼是內慮所托，從而證得了天耳通、天腿通、和他心通等智慧。本文後文將從視覺幻覺來講解這幾種神通，與天耳通的道理相同。如何移除聽覺幻覺？通常的作法是嗬斥，諸如，“去！走開！別煩我” 。幾次之後，當無意識收到了信息，就會把那種幻覺抑製了。
As Meditator continues to study and understand, understands that the objectives are projected and held by internal considerations, and thus proves the Celestial Ear through, Celestial Leg Through, and the Others Heart through, etc. intelligences and gnosis. Later in this article, we will explain these kinds of godly powers in terms of visual hallucinations, which are the same as this Celestial Ear through. How do you remove auditory hallucinations? The usual approach is to scold, such as, "Go away! Do not bother me! Leave me alone." After a few times, when the unconscious receives the message, the hallucination is suppressed.

12.1.6 天眼通 Clairvoyance

視覺幻覺即是天眼所見，下麵舉例說視覺幻覺世界中的幾種現象。
Visual hallucinations are what the celestial eye sees, and the following are examples of several phenomena in the world of visual hallucinations.

12.1.6-1 功能飛有 Function Flies to Have
小時候，一天，我正在打坐，忽然看見頭頂前方飛來一本書。我心想：那是什麽？太遠了，看不清楚，近點兒就好了！那本書就飛近了。我想：呀！你還是活的，有智力！那本書晃動，像是懂我的意思，高興得蹦蹦跳跳的。我就說（實際是在想）：你真的是智能生命物？那本書就又晃動。我就說：那你從哪來？找我幹什麽？那本書晃得很厲害，像是著急得不得了似的。
One day, when I was a child, I was meditating when I suddenly saw a book flying in front of my head. I thought to myself, "What is that? It's too far away to see clearly, but it would be nice to see it closer! The book flew closer. I thought, "Oh! You're still alive, you have intelligence! The book wiggled as if it knew what I meant and bounced with joy. I then said (thinking): are you really an intelligent living thing? And the book wiggled again. I'm like, "Then where did you come from? What do you want with me? The book wiggled a lot, like it was in a terrible hurry.
這時幻境有些不穩定，我就趕忙集中精力，一邊調整維持幻境，一邊想：你不能說話，我就不問了；這本書的前麵是這樣，那後麵是什麽樣？立刻，那本書的畫麵呈現了它的背麵。這時我又高興得不得了，也沒有什麽事兒做。看了一會兒，就厭膩了。那本書就飛走了。幻境結束的時候，我也結束了打坐。我感覺全身舒暢，身體表麵有細微電流的感覺。
At this time, the hallucinational environment was a little unstable, so I hurriedly concentrated, adjusting to maintain the hallucination, while thinking: you can't talk, so I won't ask; the front of this book is like this, then what is the back like? Immediately, the picture of that book presented its back. At this point I was happy again and had nothing to do. After reading it for a while, I got bored of it. The book flew away. When the hallucination ended, I also ended my meditation. I felt relief all over my body, and there was a sensation of subtle electric currents on the surface of my body.

12.1.6-2 奪命魔鬼 Demon Phenomena
我上初中時的一天早上，為了準備考試，我醒的特別早，大約是早上三點多鍾。看書看了一會兒，我就困睡了，就仰躺在炕上，頭頂著南牆，習慣性的做了幾次練氣功的呼吸。由於長時間的練習，我的舌尖總是頂在前上齒根部。
One morning when I was in junior high school, I woke up especially early, about three o'clock in the morning, to prepare for an exam. After reading a book for a while, I was sleepy and fell asleep, so I lay on my back on the bed, with my head against the south wall, and habitually did the breathing of practicing meditation several times. As a result of practicing for a long time, the tip of my tongue was always at the root of my front upper teeth.

忽然，我感覺，頭的右上方是空的，（本來是牆），有幾個像是小孩兒畫的人臉，閃閃發光。我想: 這畫得叫啥東西，我用腳畫得都比你們好看！我這就惹禍了。那幾張發著光的臉站成一條線向我衝了過來，撞在我右邊的頭頂上。
Suddenly, I felt that the upper right side of my head was empty, (it was a wall), and there were a couple of faces that looked like children's drawings, glittering. I thought, "What's that? I can draw with my feet better than you guys!” I was in trouble! The glowing faces came at me in a line and hit me on the right side of my forehead.

在當時，由於我練氣功養成的習慣，不輕易做出改變姿勢的反應。我還在感覺全身的狀態，感覺到：我的臉，腹部皮肉，及腿上皮肉全部變形成波浪狀向我右頭頂被撞的部位移動。臉部的皮肉變形十分強烈，我趕緊用手把五官的皮肉向回推。我感覺效果很好，就緊接著，按推腹部的皮肉複位。然後我迅速站起來，把腿和全身的皮肉複位。忙完了，我已經出了一身汗。好在我沒發現出現軟組織拉傷，全身都迅速恢複了正常。
At that time, due to my habit of practicing meditation, I did not react easily to changing my posture. I was still feeling the state of my whole body, and I felt that the skin and flesh of my face, abdomen, and legs were all deformed and moving in a wave-like manner toward the part of my right forehead where I had been hit. The deformation of the skin of my face was so strong that I hurriedly pushed the skin of my face back with my hands. Feeling that it worked well, I followed it up by pressing and pushing the skin and flesh on my abdomen to reset. Then I quickly stood up and reset the skin and flesh of my legs and whole body. By the time I was done, I was sweating. The good thing is that I didn't notice any soft tissue strains and my whole body quickly returned to normal.

前麵講的現象被稱為幻覺，還是叫魔鬼，沒有分別；關鍵是理解真相。幻覺世界裏，所有的動物，植物，以及沒生命的山川大地、江河湖海等，都是平等的。從此，我開始注意禮貌，守戒，努力尊重任何事物，不管是活的還是沒生命的東西。這是由於練習氣功，自發地遵守戒律；戒由修習者自身體內發出（即自覺），是道果。
It makes no difference whether the phenomena mentioned earlier are called hallucinations or demons; the key is to understand the truth. In the world of hallucination, all animals, plants, and inanimate mountains, rivers, lakes, and seas are equal. From then on, I began to pay attention to politeness, keep the precepts, and try to respect anything, living or inanimate. This is because of practicing meditation, so that I conscientiously obey the precepts. The precepts emanate from within my own body, are Path Fruits.

移除視覺幻覺的方法同上文：無論是什麽，就像似對待六、七歲小孩子一樣，或有禮貌地交流，或者趕它走。視覺幻覺對於嗬斥是有直接反應的，比如你讓它離開，它就離開。而聽覺幻覺反應得比較慢，一般需要幾天；觸覺幻覺反應得更慢，可能需要幾周時間。
Remove the visual hallucination in the same way as above: whatever it is, either communicate politely as if you were treating a six- or seven-year-old child or shoo it away. Visual hallucinations respond directly to reprimands, for example, if you tell it to leave, it leaves. Whereas auditory hallucinations are slower to respond, usually taking a few days; tactile hallucinations are even slower to respond and can take weeks.

12.1.7 天腿通 Teleportation
蹬牆入畫就是在禪定中，盯著幻境裏的某物可能心生好奇，迷惑，接著，如上文客觀目標的瞬間變化。產生天腿，即瞬間轉移的原因是，這種客觀目標變化大，乃至整個環境都在瞬間內變了，如同瞬間來到了另一個地方，參見15.1節集起的案例，和下文的案例。
Stepping into a painting is when, in meditation, staring at something in the hallucination may be mindful of curiosity, fascination, and then, as above, an instantaneous change of objective target. What gives rise to Celestial Leg, i.e., instant translocation, teleportation, is that such objective targets change so much that even the whole environment changes within an instant, as if coming to another place in an instant, see the cases in Section 15.1, and the cases below.

在幻境裏，環境通常與思想意識相匹配而變化，彼是內濾所托。比如，在一個很熱的傍晚，我在打坐，剛進入的幻境是一個傍晚的山坡。我感覺很涼爽。看見草地上的草波動，好像有風在吹，我想：有點兒風好，更涼快。在這個世界裏，風就變大了。我想：這風越來越大，好像是要下雨。在這個世界裏，就下起雨來了。我想：下雨好，莊稼地現在旱了；再下大點兒才好呐！雨就下大了。我想：不好！我這是在哪裏？雨下得這麽大；如果有洪水，我往哪裏跑！洪水就來了。
In hallucination, the environment usually changes to match the mind, and the objective is based on the thinks, or saying that the objective environment is think brought there. The omnipresent heartland law Think is by fetch image as nature. For example, on a very hot evening, I was meditating and the hallucination I just entered was of an evening hillside. I feel very cool. When I saw the grass fluctuating, as if a wind was blowing, I thought: a little wind is good, it's cooler. In this world, the wind became stronger. I thought: this wind is getting stronger, as if it is going to rain. In this world, it was raining. I thought rain is good, because the crops are dry now; it's good that it's raining more! And the rain became heavier. I thought: No good! Where am I? It's raining so hard; if there's a flood, where can I run to? The flood came.

12.1.8 他心通 Clairsentience
有一次在禪定中，我看見一個美女。看著、看著我就想：“好像她的顴骨有點高”（1，2）。這個美女突然變成了一具骷髏（3，4）。我被嚇出了幻境，發現全身是汗。我還在想呢：“不就是看看你麽，你嚇唬我幹嘛！” 我又一想：也是，我那麽盯著人家看，人家當然不願意了。我還是得好好地守戒，非禮勿視！
結合上麵的例子，用僧璨大師《信心銘》裏的幾句話來解釋上麵發生的事：1. 歸根得旨，2. 隨照失宗；3. 須臾返照，4. 勝卻前空；5. 前空轉變，6. 皆由妄見。讀者可以自己把這六句帶入前段，來理解他心通。
Once in meditation I saw a beautiful woman. Looking, looking I thought, "It seems like her cheekbones are a little high." This beautiful woman suddenly turned into a skeleton. I was scared out of my vision and realized that I was sweating all over. I was still thinking: "It's just to look at you, why are you scaring me!" Then I thought: yes, of course, people don't want to when I stare at them that much. I still must keep the precepts properly, don't look at if it is not polite!
In conjunction with the above example, use a few lines from Master Sengchan's Inscription on Faith to explain what happened above: 1. return to get the purpose, 2. lose the sect with the illumination, 3. the illumination returns simultaneously, 4. more victorious than the former emptiness, 5. the former emptiness is transformed, 6. it is all due to the illusion of (It seems like her Cheekbones are a little high) the mind. The reader can bring these six sentences into the previous paragraph to interpret Clairsentience or Reading Others Mind.

12.2 四禪 Four Meditation (Figs. 12-8 to 5)
本文摘自《佛學次第統編》。
This article is excerpted from the “Unified Compilation of Buddhism”.

12.2.1 初禪 First Meditation (Fig. 12-8)

初禪者，行人先須趺坐調息，從粗住細住，階欲界（如圖12-23）定。次後身心泯然虛豁，行人失去欲界之身，坐中不見頭手，床敷猶若虛空；此為未到地定，能生初禪，即是初禪方便，亦名未來禪。得此相已，初勿驚恐，亦勿歡喜，驚喜皆能招魔。勿向人說，說則永失，不可複得，譬如種樹，不可露根。
In the first meditation, the migrator necessarily sits with the cross-legged sitting (aka lotus flower seat) to adjust intents along breaths, intentionally dwells from rough to slim, and steps up from Desire Boundary (cf. fig. 12-23) stillness. After that, the body and heart are easily emptied, migrator is losing the body of desire boundary, sitting in the head and hands can not be seen, the bed is like a void. That is nonarrival stillness, which can give birth to first meditation, is the convenience of the first meditation, aka future meditation. When this phase has been obtained, do not be alarmed at first, and do not rejoice, for surprises can attract devils. Don't tell people about it; if you do, it will be lost forever and cannot be regained, like planting a tree and not exposing its roots.

若於未到地中，行人入定漸深，身心虛寂，不見內外。或經一日，乃至七日，或一月乃至一年，定心不壞，守護增長，行人忽覺身心凝然，運運而動。當動之時，行人還覺漸漸有身，如雲如影動發，或從上發，或從下發，或從腰發，漸漸遍身。上發多退，下發多進。
If in nonarrival land stillness, migrator enters the stillness deeper and deeper, body and heart are silently vague, can’t see inside and outside. Or after one day, up to seven days, or one month up to a year, the still heart isn’t damaged, and is guarded to grow, migrator suddenly feels that body and heart are condensation like, surging and urgingly to move. When the time to move, migrator also feel gradually have a body, such as clouds and shadows are forming, or rise from the top, or rise from the bottom, or arouse from the waist, gradually spread all over the body. The top arousal is more retreating, and the bottom arousal is more advancing.

動觸發時，功德無量，此略說十種善法眷屬，與動俱起：一、定，二、空，三、明淨，四、喜悅，五、樂，六、善心生，七、知見明了，八、無累解脫，九、境界現前，十、心調柔軟。如是十種勝妙功德莊嚴動法，此則略說初動觸相。如是，或經一日，或經十日，或一月四月，乃至一年，此事既過，複有餘觸，次第而發，然亦無定前後，故此禪名初禪（如圖12-8）。
At the time of touch movements are surging up, there are infinite merits and virtues; here is a brief description of the ten kinds of benevolent laws and their affiliations aroused aggregately: 1. stillness, 2. emptiness, 3. clarity, 4. delightfulness, 5. laugh, 6. the birth of benevolent heart, 7. explicitly knows and views, 8. non-accumulative emancipation, 9. manifestation of environmental boundaries, 10. heart adjusted soft and docile. Such are the ten kinds of victorious wonderful fortunate virtuous majestic touch laws, and that is a brief description of initial movement phenomena of touch. As such, or after one day, or after ten days, or after one month, four months, even a year, that affair has passed, and there are other touches, which occur in succession, but there is no certainty before and after, hence name of First Meditation (i.e., fig. 12-8).

言餘觸者，即前動觸為一，二、癢，三、涼，四、暖，五、輕，六、重，七、澀，八、滑。複有八觸：一、掉，二、猗，三、冷，四、熱，五、浮，六、沉，七、堅，八、軟。此八與前八雖同，而細分別，不無小異。此十六觸，隨一發時，悉有十種善法功德眷屬。行人因未到地，發如是等諸觸功德善法，故名初禪初發。並是色界清淨四大種（參見11.2節），依欲界身中而發。
The rest of the touches, preceding saying is the first, 2. itchy, 3. cool, 4. warm, 5. light, 6. heavy, 7. astringent, and 8. slippery. There are also eight other touches: 1. falling, 2. ripple, 3. cold, 4. hot, 5. floating, 6. sinking, 7. hard, and 8. soft. These eight and the first eight are the same, but the fine distinction is not without small differences. These sixteen touches, along each arousal, all have ten kinds of benevolent juristic fortunate virtuous family dependants. Because of nonarrival stillness, migrator aroused such etc. fortunes and virtues of touch and are therefore called initial arousal of First Meditation. And are the four immaculate Big Seeds of the color boundary (cf. section 11.2), which emanate from the body of desire boundary.

行人從此舍離欲界五欲、五蓋，得初禪五支功德：覺，觀，喜，樂，一心。五欲者，色欲、聲欲、香欲、味欲，觸欲是也。五蓋者，貪欲蓋、嗔恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋是也，（參見14.2節煩惱的名）。
（一）覺支，初心在緣名覺，謂行人依未到地發初禪，色界清淨色法，觸欲界身根，心大驚悟。爾時即生身識覺此色觸，未曾有功德利益，故名覺支。
From this point on, migrator who has given up the five desires and the five veils of desire boundary, attains the five fortunes and virtues of the first meditation: perception, view, delight, laugh, and one heart. The five desires are: color desire, sound desire, fragrance desire, taste desire, and touch desire.  The five veils are: greedily desire, irritation & indignity, sleep, frustration & regret, and suspicion (cf. section 14.2 Names of Annoyances).
(1) Perception Branch, initial heart on the objective is named as perception the migrator based on nonarrival aroused first meditation, its heart had a great shockingly perception that Desire Boundary’s body roots touched by Color Boundary’s immaculate color laws. At that time, the immediate born body senses perceiving the color touches, are never-had fortunate virtues and profitable benefits, so the name of Perception Branch.

（二） 觀支，細心分別名觀，謂行人既證初禪功德，即以細心分別此禪定中色法諸妙功德境界分明，無諸蓋覆。如是等功德，欲界之所未有，故名觀支。
（三）喜支，欣慶之心名喜，謂行人初發禪時，乃有喜生，但分別未了，故喜心未成。若觀心分別，所舍欲界之樂甚少；今護得初禪，利益甚多，如是思惟已，則歡喜無量，故名喜支。
（四）樂支，怡悅之心名樂，謂行人發初禪時，乃即有樂，但分別喜，動湧心息，則恬然靜慮，受於樂觸怡悅之快，故名樂支。（注解，喜和樂的區別，參見11.4.2節的《受蘊》）
(2) View Branch, to deliberately discern is named as view, the saying is that Migrator has proved the fortunes and virtues of first meditation, with a fine heart to distinguish those wonderful fortunate virtuous color laws among the meditational stillness, with clear environments and boundaries, without all those veil covers. Thus etc. merits and virtues, desire boundary does not have, so the name of view branch.
(3) Delight Branch, delightful celebration heart is named as delight, when the migrator was just arousing meditation, there was delight, but the distinguishment had not been completed, so the delightful heart was not fully formed. If viewing heart discerns like that, the delight of desire boundary given up is very little; now has guarded and attained the first meditation, the benefits are great, after thinking in this way, joyful delight is infinite, hence the Delight Branch.
(4) Laugh Branch, harmoniously pleasant, agreeably pleasure is named as laugh, when the first meditation was just arising, migrator immediately had laugh, but discerning delight tranquilized surging movements of heart, then agreeably secluded in peace, accepting pleasures of laugh touches, so it is called the Laugh Branch. (Annotation, for the difference between delight and laugh, see Section 11.4.2 Acceptance Node).

（五）一心支，心與定一名為一心。謂行人初證禪時，乃即著定，而心猶依覺觀喜樂之心，故有微細之散，若喜樂息，自然心與定一，故名一心支。
若在人中坐禪，得此根本初禪，不失不退，則命終已，隨初禪力深淺，必生於神眾天、神輔天、或大神天（如圖12-8；參見13.2.1節），是為初禪天因也。
(5) One Heart Branch means that heart and stillness are one. It is said that when the migrator proofed the first meditation, that was a stillness of immediate landing, and the heart is still based on hearts of delight and laugh, so there is a slight dispersion. After the delight and laugh are rested, the natural heart and stillness are united as one, so name of One Heart Branch.
If the sitting meditation practitioner is among human beings (cf. Fig 12-18) and attains this fundamental first Meditation, without losing or retreating, then when life is over, depending on the depth of one's first meditation power, one is bound to be born in the Godly Crowd Sky, Godly Assistant Sky, or Great God Sky (refers to illustration 12.0-8, and section 13.2.1), and this is the cause of first meditation skies.

12.2.2 二禪 Second Meditation (Fig. 12-7)

二禪（如圖12-7）者，若於初禪定中，行人厭離覺觀，入中間禪，從未到地，專心不止。於後其心豁然，明淨皎潔；定心與喜俱發，具足四支功德：內淨、喜、樂，一心。
（一）內淨支，心無覺觀之渾濁，故名內淨。欲離初禪時，行人種種訶責覺觀；覺觀既滅，則心內靜。心與靜色法相應，豁爾明靜，故名內淨支。
（二）喜支，欣慶之心名喜，謂行人初得內靜時，即與喜俱發，而喜心未成。次心自慶得免覺觀之患，獲得勝定內淨之喜，歡喜無量，故名喜支。
In the second meditation (cf. 12-7), if in the first meditation, a migrator is satiated perceptive views, enters the middle meditation; on the nonarrival land, concentration does not stop. Afterward, the heart is strikingly open, brightly immaculate; still heart and delight concurrently arouse, fully with four branches of merits and virtues, namely, internal immaculateness, delight, laugh, and one heart. 
(1) Internal Immaculateness Branch is saying that the heart is free from the turbulence of perceptive views. When desiring to leave the first meditation, migrator did kinds of denouncing reprimanding to perceptive views; perceptive views faded, then heart became quiet, without any disquietudes. The heart corresponds to the immaculate color laws, openly bright and quiet, hence the name Internal Immaculateness.
(2) Delight Branch, delightfully celebrating heart is the name of delight. When meditator first gets the inner quietness, that is, with the delight concurrently arising, but the delightful heart is not fully formed. Later, the heart of self-celebration to be free from the faults of perceptive views, is delighted by the internal immaculateness gain of the victorious stillness, the joyful delight is infinite, hence the name of Delight Branch.

（三）樂支，怡悅之心名樂。謂行人喜湧之情既息，則怡然靜慮，受於內淨喜中之悅樂，故名樂支。
（四）一心支，心與定一，謂之一心，謂行人喜樂心息，則心與定一，澄渟不動，故名一心支。
此名為根本二禪。若人坐禪得此，隨其淺深，命終必生少光天、無量光天、或光音天（參見插圖12-7和第13.2.2節）中。二禪是二禪天之因。
(3) Laugh Branch, cheerfully agreeable pleasant is named as laugh. It is said that the migrator's surges of delightful feelings have been rested, then an agreeably quiet mind, enjoyably accepting the pleasantly laugh of internal immaculateness, hence the name of Laugh Branch.
(4) One Heart Branch means that the heart and the stillness are one. The saying is that the migrator’s delight and laugh happy heart rest, then the heart and the stillness are one, stagnant, so it is called One Heart Branch.
This is called the fundamental second meditation. If a human practices the sitting meditation and gains this, according to its shallow and deep, after life will be born in lesser light sky, infinite light sky, or light sound sky (refer to Fig 12-7, and section 13.2.2). The second meditation is the cause of the second meditation skies.

12.2.3 三禪 Third Meditation (Fig. 12-6)

若於二禪，行人厭離喜相，入中間禪，從未到地，行人澄靜其心，泯然入定，不依內外，與樂俱發，具足五支功德：舍，念，慧，樂，一心。
（一）舍支，離喜不悔名舍。行人欲離二禪時，種種訶責二禪之喜，喜既滅謝，三禪（如圖12-6）即發。若證三禪之樂，則舍二禪之喜，不生悔心，故名為舍，亦名三禪樂。初生時，是樂三界第一，能生心著。心著則禪壞，故須行舍。
If in the second meditation, migrator is satiated with delightful phenomena, leaves, enters middle meditation. In nonarrival land (or meditation), migrator pacifies his heart, doesn’t depend on inner and outer, concurrently stillness and laugh surge up, is fully with the five branches of merits and virtues: renunciation, spell, gnosis, laugh, and one heart.
(1) Renunciation Branch, relinquishing delight without regret is named as renunciation. When a migrator wants to leave the second meditation, scolds the delight of second meditation; then the delight fades, and the third meditation arises. Wanting to proof the laugh of the third meditation (cf. fig. 12-6), one should give up the delight of the second meditation without regret, hence the name of Renunciation, alias Third Meditation Laugh. When it is newly born, is No.1 among the Three Boundaries (which means the whole Three-Grand Great-Grand Worlds, cf. fig. 12.0), can generate obsession. If heart obsesses it, the meditation will be broken, so it is necessary to perform the Renunciation.

（二）念支，念名愛念。謂行人既發三禪之樂，樂從內起，應須愛念將養，則樂得增長，乃至遍身，如慈母念子，愛念將養，故名念支。
（三）慧支，解知之心名慧。行人既發三禪之樂，此樂微妙，難得增長，若非善巧解慧，則不能方便長養此樂得遍身也。
(2) Spell Branch, spell is name for mumbles of love. The saying is that migrator who have aroused the laugh of third meditation, laugh from within, should be nourished by love spells, then the laugh grows, and even spreads all over the body. Such as a merciful mother who reads her son, nurtures by love spellings, hence it is called Spell Branch.
(3) Gnosis Branch, heart of interpreting know is named as gnosis. Migrator has aroused the laugh of third meditation, which is delicate and wonderful, and hard to have it grown up. If not having benevolent smart interpreting gnosis, migrator can’t expediently adopt and raise it long enough to fulfill whole body. 
 

（四）樂支，怡悅之心名樂。行人發三禪樂已，若能善用舍念慧，將護此樂，樂既無過，則增長遍身，怡悅安快。三禪為最樂，若離三禪，則餘地更無遍身之樂也。
（五）一心支，心與定一，名曰一心。行人受樂心息，則心自與定法為一，澄渟不動也。注解，定是一位別境心所有法；在佛教的百法中，隻有念定慧，此三法能持心。
此名為根本三禪，若人坐禪得此，隨其淺深，命終必生少淨等天中（參見插圖12-6和13.2.3節），是為三禪天因也。
(4) Laugh Branch, agreeably pleasure is named as laugh. After migrator has aroused third meditation laugh, if can utilize renunciation, spell, and gnosis to guard the laugh, then it will not just pass away, will grow all over the body, pleasant and peaceful. Third meditation is the most laugh; after third meditation, there isn’t pervasively bodily laugh anymore in further to go.
(5) One Heart Branch, heart and stillness are one, hence One Heart. When the heart of accepting laugh is cessative, the heart and stillness merge as one, transparently stagnant, immovability. Annotation, stillness is a position of Circumstantial Heartland Laws; among all Buddhist 100 laws, only Spell, Stillness, and Gnosis (i.e., heart of interpreting knows, a kind of intelligence), the three laws can hold the heart (i.e., mind).
This is called the Fundamental Third Meditation. Such as a human does the sitting meditation and obtains this, according to its deep and shallow, after life will definitely be born in the Maculate Sky, Immaculate Sky, or Bliss Sky (refers to fig. 12-6, and section 13.2.3). This is the cause for the third meditation skies.

12.2.4 四禪 Fourth Meditation (Fig. 12-5)

四禪（如圖12-5）者，若於第三禪定，行人厭離樂法，深見過患，入中間禪。心無散動，得未到地定。於後其心豁然開發，定心安隱，行人出入呼吸斷，具足四支功德：不苦不樂，舍，念清淨，一心。
（一）不苦不樂支，不苦不樂，中庸之心也。行人欲離三禪時，種種因緣，訶責於樂。樂既謝滅，則不動之定，與舍俱發，故行人內心湛然，不苦不樂也。
（二）舍支，離樂不悔名舍。行人既得第四禪，不動真定，則舍三禪難舍之樂，不生悔心，故名舍支。亦雲：證四禪不動定時，不應取定起動念心，若心行舍，則無動念之乖也。
Fourth Meditation (cf. 12-5), if, in the third meditation, a migrator is averse to law of laugh and sees the excesses deeply, he enters the middle meditation. The heart is free from dispersion and has attained the “nonarrival land stillness”. Afterwards, the still heart secludes, migrator’s inward and outward breathing ceases, has achieved the four branches of merits and virtues: neither bitter nor laugh, renunciation, spelling immaculateness, one heart.
(1) Neither Bitter nor Laugh Branch, neither bitter nor laugh is neutral heart. When the migrator desired to leave third meditation, for kinds of causes, scolded the laughs. Laughs faded; then the Immovability Stillness is surging up concurrently with renunciation, therefore migrator’s internal heart is bright tranquility, is neither bitter nor laugh.
(2) Renunciation Branch, leaving laugh without regret is named as renunciation. After migrator achieved the fourth meditation, the immovability true stillness, then not regretting the abandonment of third meditation’s laugh, therefore name of Renunciation Branch. Also, the saying that when proofing fourth meditation, the Immovability Stillness, should not fetch stillness, arouse spelling heart; if heart migrates on renunciation, there is not the convenience of utilising spell.

（三）念清淨支，念即愛念。謂行人既得四禪真定，當念下地之過，複念自己功德，方便將養，令不退失，進入勝品，故名為念。亦雲：是四禪中，有不動照了，正念分明，故名念支。
（四）一心支，心與定一，名一心支。謂行人既得四禪之定，複用舍念將護，則心無所依，泯然凝寂，一心在定，猶如明鏡不動，淨水無波，湛然而照，萬象皆現。
此名為根本四禪。若人坐禪得此，隨其淺深，命終必生無雲天、福生天、廣果天等九天中（參見插圖12-5和13.2.4節）。此定為四禪天因。
(3) Spell Immaculateness Branch. Spell is mumbling of love. The saying is that when migrator gains the fourth meditation, should spell the faults of the lower land, but also reads own merits and virtues, the convenience of nurture, so as not to lose, into the victorious grade, so it is called the Spell. Also, the saying that in fourth meditation, there is immovable illumination, correct spells are lucidly clear, therefore name of Spell Branch.
(4) One Heart Branch, the heart and the stillness are oneness, hence One Heart Branch. That is to say that migrator has been fourth meditation, but also with renunciative spells to guard, then heart has not reliant, deadly crystallized silence, one heart in stillness, as if the mirror does not move, no waves of pure water, clear and light, all phenomena are on manifestations.
This is the name of Fundamental Fourth Meditation. If a human sits meditation and gain this, according to its deep or shallow, after life is reborn in No Cloud Sky, Fortune Birth Sky, or Broad Fruit Sky, etc. nine skies (See Figure 12-5 and Section 13.2.4). This stillness is cause for the fourth meditation skies.

12.3 四空定 Four Empty Stillness (Figs. 12-4 to 1)

12.3.1 空無邊定 Edgeless Empty Stillness (Fig. 12-4)
行人得第四禪已，深思色法過罪，作意滅除一切色法。一心緣空，念空不舍，即色定謝而空定未發，亦有中間禪。爾時勤加精進，一心念空不舍，則其心泯然任運，自住空緣，亦名未到地相。於後豁然與空相應，其心明淨，不苦不樂，益受增長。於深定中，唯見虛空，無諸色相；雖緣無邊虛空，心無分散。既無色縛，心識澄靜，無礙自在，如籠破鳥出，飛騰自在，是名證虛空定（如圖12-4）。證此定已，不失不退，命終必生空無邊處，但有微弱的四無色蘊（注2）。
After attaining the fourth meditation, migrator deeply contemplates the faults of the color laws and intends to eliminate all color laws. With one heart to aggregate empty, the migrator spells empty no renunciation, then the immediate color stillness fades, but empty stillness does not arise, there is also intermediate meditation. At that time, diligently advances, one heart spells empty no stop, then its heart yieldingly carries out the operation, self dwells in empty factors, also name as Nonarrival Land Phenomena. Afterward, the heart is openly in tune with emptiness, bright and immaculate, neither bitter nor laugh; beneficial acceptance grows. In the deep stillness, the only can be seen is the emptiness, without all the colors (note 1). Even though the being aggregated is edgeless vague emptiness, the heart is not dispersed. And since there is no color bondage, the heart is clear and quiet, is free from any obstacles, and is self sufficient, such as the cage is broken and the birds come out, soaring freely, therefore the name of proving vague empty stillness (cf. 12-4). When one has testified the stillness, there is no loss or regression, at the end of the life, will be born in the edgeless empty place, but there are the feeble four colorless nodes (note 2).

注1，佛教中，色是變礙義，參見11.4.1節的色蘊。此所見的空色是無意識默認的空，所以不是現實生活中的色。
注2，四無色蘊是受蘊、想蘊、行蘊、和識蘊，參見11.4節。
Note 1, in Buddhism, color is the meaning of transformation and obstruction, see section 11.4.1 on Color Node. The empty color seen here is the emptiness that unconsciousness defaults to emptiness, so it is not the color in real life.
Note 2, the four colorless nodes are the acceptance node, the think node, the migration node, and the sense node, see section 11.4.

12.3.2 識無邊定 Edgeless Senses Stillness (Fig. 12-3)
行人得空定已，訶責空處多諸過失，便舍空處，一切係緣現在心識，念念不離，未來過去，亦複如是。常念於識，欲得與識相應，加功專注，不計旬月，一心緣識，而無異念。空念即謝，識定未生，名中間定。即便泯然任運，自住識緣，名未到地。此後豁然，與識相應，心定不動。而於定中，不見餘事，唯見心識，念念不住，定心分明。識慮廣闊，無量無邊（如圖12-3）。識法持心，無分散意。此定安隱，清淨寂靜。證此不失，命後必生識無邊處，亦有微弱四無色蘊。
When a migrator has attained empty stillness, scolds many faults of the empty place to conveniently abandon the empty place; all attach to present heart senses, spell and spells, not giving up, to the future and the past are also like that. Constantly spells sense, desires to match with, extra efforts to concentrate, migrator doesn’t calculate weeks or months, one heart to meet senses, without different spells. The empty Stillness fades, but Sense Stillness isn’t arousing, so it is called the intermediate stillness. Then yieldingly operation at will, migrator itself dwells in sense factors; this is named as Nonarrival Land. After that, migrator matches with senses, still heart doesn’t move. Among the stillness, the migrator doesn’t see other things, only heart senses, spell and spells do not dwell, still heart is brightly immaculate. Sense thinks are broad, quantity-less, and edgeless (cf. 12-3). Sense law support heart, no loose intents. The stillness is easy, seclusive, immaculate, and quiet. Proofing this and not losing it, next life will be born in Edgeless Senses Place; also, has feeble four colorless nodes.

12.3.3 無所有定 No Objectively Have Stillness (Fig. 12-2) 
亦名不用處定（注1）。行人得識定已，訶責識處過患，即舍識處，係心無所有處，於中心不憂悔，專精不懈，一心內淨。空無所有（注2），不見諸法，寂然安隱，心無動搖，此為證無所有定相。入此定時，怡然寂絕，諸想不起，尚不見心相，何況餘法，無所分別，即是無所處定（如圖12-2）。證此不失，命後必生無所有處，亦有微弱四無色蘊。
It is also known as the "no use place stillness" (note 1). When a migrator has attained the sense stillness, scolds the faults of the sense place, to abandon the sense place, and attaching heart to “not objectively have place”; in the center of the heart there is no regret, and concentration without laxness, on it with perseverance, and is pure in the heart. Empty, not objectively have (note 2), not seeing laws, silent, seclusive, heart doesn’t move, this is testament of “not objectively have stillness” phenomenon. When entering the stillness, agreeably silent extinction, thinks don’t arise. Even not seeing phenomena of heart, not to mention other laws, no objective differentiation; this is proofing “not objectively have stillness” phenomenon (cf. 12.0-2). Testified this, not losing it, next life will definitely be born in “not objectively have place”, also having delicately weak four non-color nodes.

注1, 此異名義為修習“無功用行”，亦名止觀，梵語奢摩他-毗缽舍那，又名“到達”，漢梵語雙舉為“般若舟”。
注2，看見的是彌漫的常寂光。那或青或黃或赤或白的光是心之常，無名，無數，無量。那光唯是現量，不可言說，所以讀者當知作者我說的不正確。
Note 1, This is a synonym for the practice of “non-efficacious migration”, also known as Still View, Sanskrit Samatha-Vipasyana, aka. Arrival Ark.
Note 2, What is seen is the pervasive constant silent light. That light which is either turquoise or yellow or red or white is the constant of heart, is nameless, innumerable, and infinite. That light is only present quantity and ineffable, so reader should know that the author me is incorrect in what I say.

12.3.4 非非想定 Neither think nor non-think Stillness (Fig. 12-1)
行人得無所有定已，深訶責無所有處過罪，即舍無所有處，觀於非有非無。常念不舍，一心專精，加功不已，其心任運，住在緣中。於後忽然，真實定發，不見有無相貌，泯然寂絕，心無動搖，恬然清淨，如涅槃相。是定微妙，三界（注1）中極，如步屈蟲，行至樹表，更無可進。證此不失，命後必生非想非非想處，仍有細微四無色蘊。
When a migrator has attained the “not objectively have stillness”, deeply scolds reprimands the faults of “not objectively have place” to give up the “not objectively have place”, views to “neither have nor none”. Constantly spellings no stop, one heart concentrates on the effort, puts extra works continuingly, heart carries out the operation as wish, (migrator) dwells in the aggregative factors. Afterward, suddenly, the true stillness arouses, not seeing the appearances of have and nil, silent extinction, being completely silent, the heart is unshakeable and tranquil and pure, as in the phase of Nirvana (i.e., above “not objectively have place”). This stillness is a delicately wonderful, is extreme among three boundaries (note 1), like an inchworm moving to the tree top, has no further to go. Upon proofing this, not losing it, after life will definitely be born in “neither think nor non-think place”. In the stillness, one still has the feeble four colorless nodes.
 
注1，三界是欲界、色界、和無色界，如插圖12所示。
Note 1, The three boundaries are the desire boundary, the color boundary, and the colorless boundary, as shown in Illustration 12.

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