Characteristic of Desire (rāga) Samādhi
貪從分別生， 分別亦非有， 無生亦無相， 住處不可得。
Desire arises from differentiation (vikalpa), Differentiation is also non-existent; Without arising and without characteristics, Its location cannot be found.
貪性如虛空， 亦無有建立， 凡夫妄分別， 由斯貪染生。
The nature of desire is like empty space, And is without basis; The common person erroneously differentiates, And from desire, defilement arises.
法性本無染， 清淨如虛空， 十方遍推求， 其性不可得。
The nature of dharmas is originally without defilement, They are pure, like empty space; Though one may search throughout the Ten Directions, Their nature cannot be found.
不了性空故， 見貪生怖畏， 無畏生畏想， 於何得安樂？
By not understanding the emptiness of nature, Seeing desire arise, they are terrified. Giving rise to fearful thoughts when there is nothing to fear, How could they ever attain happiness?
譬如愚癡人， 怖畏於虛空， 驚懼而馳走， 避空不欲見。
Just like a foolish person, Terrified of empty space, Startled and afraid, gallops away, Not wanting to see space, which is unavoidable.
虛空遍一切， 於何而得離？ 愚夫迷惑故， 顛倒分別生。
Empty space pervades everything, Where is there to escape? Due to the errors of confusion Inverted differentiation arises.
貪本無自性， 妄生厭離心， 如人欲避空， 終無能脫者；
Desire originally lacks inherent nature, Yet they erroneously try to renounce it; Like the person wanting to avoid space, Who will forever be unable to be free;
諸法性自離， 猶如於涅槃。 三世一切佛， 了知貪性空，
The nature of dharmas is ‘self-free’ (free automatically) Just like being in nirvana; All buddhas of the three periods, Know the emptiness of the nature of desire.
住此境界中， 未曾有捨離； 於貪怖畏者， 思惟求解脫。
To abide within this realm (viṣaya) Is unprecedented relinquishment (upekṣā); Those who fear desire, Ponder searching for liberation .
如是貪自性， 究竟常清淨， 我證菩提時， 了達皆平等。
The inherent nature of desire is like this, Ultimately always pure; When I realized bodhi, It was total comprehension of equanimity.
若執貪為有， 於彼當捨離， 由妄分別故， 而言捨離貪。
If one holds that desire exists, And that it should be abandoned, It is due to erroneous differentiation That one says desire is to be renounced.
此唯分別心， 實無有捨離， 其性不可得， 亦無有滅壞，
There is only the differentiating mind, In truth, there is no abandoning; Its nature cannot be found, So it cannot be extinguished.
平等實際中， 無解脫分別。 若於貪解脫， 於空亦解脫，
Within the limit of the truth of equanimity, There is neither liberation nor differentiation. If one could be liberated from desire, One could also be liberated from space.
虛空及與貪， 無盡無差別； 若見差別者， 我說令捨離。
Empty space as well as desire, They are without exhaustion, without differentiation: One who sees differentiation, I say they should relinquish that.
貪實無有生， 妄起生分別， 彼貪本性空， 但有假名字，
In truth, desire never arises; It is only differentiation that arises from error, The nature of that desire is originally empty, Just a conventional name.
不應以此名， 而生於執著。 了貪無染故， 是則畢竟空，
One should not, from a name, Give rise to such attachment; To realize that desire is without defilement Is to realize ultimate emptiness.
不由滅壞貪， 而得於解脫。 貪法與佛法， 平等即涅槃，
It is not through the destruction of desire That one attains liberation. The things (dharma) of desire and the Buddha-Dharma Are equal in nirvāṇa.
智者應當知， 了貪寂靜已， 入於寂靜界， 是名貪三昧。
The wise should know, Having understood the quiescence of desire, Entering the ultimate realm, This is called the Desire Samādhi.
Characteristic of Anger (dveṣa) Samādhi?
以虛妄因緣， 而起於瞋恚， 無我執為我， 及由麁惡聲，
By the dependent conditions of error Hatred comes to be, One clings to the 'I' when there is no I, Or when because of the dust of bad sounds,
起猛利瞋心， 猶如於惡毒， 音聲及瞋恚， 究竟無所有。
Intense hatred arises, Which is like a vicious poison. Sound and hatred too Ultimately cannot be found.
如鑽木出火， 要假眾緣力， 若緣不和合， 火終不得生。
To boring wood to start a fire, Many conditions must be fulfilled, If the conditions are not met, Fire cannot possibly come forth.
是不悅意聲， 畢竟無所有， 知聲性空故， 瞋亦不復生。
Likewise, speech unpleasant to the hear Ultimately cannot be found. If one knows the nature of sound is empty, Anger, too, will no longer arise.
瞋不在於聲， 亦不身中住， 因緣和合起， 離緣終不生。
Anger is not in sound, and neither does it abide in the body; A product of causes and conditions, Beyond the condition of ever arising.
如因乳等緣， 和合生酥酪， 瞋自性無起， 因於麁惡聲。
Just like butter comes to be, From a combination of milk and other agents, Anger, in itself, does not arise, Except for the dust of bad sounds.
愚者不能了， 熱惱自燒然， 應當如是知， 究竟無所有。
Fools cannot understand, So they burn with the heat of anger. You should know like this, Ultimately, nothing can be found
瞋性本寂靜， 但有於假名， 瞋恚即實際， 以依真如起， 了知如法界， 是名瞋三昧。
The nature of anger is originally quiescent; It is just a conventional name; Hatred is reality itself, Arising in dependence upon Suchness; Knowing hatred to be the dharmadhatu Is called the Hatred Samādhi."
Characteristic of Delusion (moha) Samādhi?”
無明體性空， 本自無生起， 是中無少法， 而可說為癡。
The essential nature of ignorance is empty, Originally not arisen of itself; Herein there is not the least dharma, Yet it can be explained as delusion.
凡夫於無癡， 而妄生癡想， 於無著生著， 猶若結虛空。
Ordinary people, though not delusional, Yet through error there arises delusional thoughts; They are attached, while there is nothing to be attached to, Like trying to tie empty space into a knot.
奇哉愚癡人， 不應作而作， 諸法皆非有， 雜染分別生。
Strange indeed are those fools! They do what they should not do. There are no dharmas, Yet differentiation engenders a myriad defilements.
如欲取虛空， 安置於一處， 設經千萬劫， 終無有積聚。
If one wants to grab space, And put it in a certain place, Even in millions of kalpas They will never complete the task.
愚夫從本來， 經不思議劫， 所起於癡結， 而無少分增。
Fools, since the beginning, For inconceivable numbers of kalpas, Give rise to 'knots of delusion, Yet, there isn’t the slightest increase.
如彼取虛空， 終無有增減， 多劫集於癡， 增減亦如是。
Just like that person trying to grab empty space, Forever without increase or decrease, Delusion, amassed over many kalpas, Increases and decreases also like this .
又如於槖籥， 受風無際限， 愚癡著欲樂， 無有厭足時。
Also like a bellows, Taking in endless amounts of air, Fools grasp at sensuous pleasures, Without ever being satisfied.
是癡無所有， 無根無住處， 以根非有故， 亦無癡可盡。
This delusion has no existence, No root, and no abode, Since it has no root, There is no delusion to end.
以癡無盡故， 邊際不可得， 是故諸眾生， 我不能令盡。
Since delusion has no end, Its bounds cannot be found, For this reason, sentient beings, I can never finish liberating.
設我一日中， 能度三千界， 所有諸眾生， 皆令入涅槃，
Even if, in one day, I was able to deliver all the beings In a billion-world universe, Causing them to realize Nirvāṇa;
復經不思議， 無量千萬劫， 日日如是化， 眾生界不盡。
And for inconceivable Immeasurable thousands and millions of kalpas, Day after day, liberating like this, The realm of sentient beings would still not be exhausted.
癡界眾生界， 是二俱無相， 彼皆如幻化， 故不能令盡。
The realm of delusion and the realm of sentient beings, They are both entirely without characteristics, They are totally like illusions, Therefore they are unable to be ceased.
癡性與佛性， 平等無差別， 若分別於佛， 彼則住愚癡。
The nature of delusion along with the nature of buddhas Are equal, without difference, If one differentiates a buddha, Then they abide in delusion.
癡及一切智， 性皆不可得， 然彼諸眾生， 皆與癡平等。
From delusion to omniscience, Their natures cannot be found, It is just that sentient beings And delusion are entirely equal.
眾生不思議， 癡亦不思議， 以不思議故， 不應取分別。
Sentient beings are inconceivable, Delusion, too, is inconceivable, And because they are both inconceivable, A distinction should not be made between them.
如是思惟心， 思量不可得， 癡亦不可量， 以無邊際故。
Like this, the thinking mind, Its measurement cannot be found, Delusion, too, is immeasurable, Because it is boundless.
既無有邊際， 從何而得生， 自性無生故， 相亦不可得。
Since it has no bounds, From where could it arise? Because inherent self-nature does not arise Characteristics, too, cannot be found.
了癡無有相， 觀佛亦復然， 應當如是知， 一切法無二。
Understanding delusion to be without characteristics, Observe the buddha also in this way, One should know like this, All dharmas are non-dual.
癡性本寂靜， 但有於假名， 我證菩提時， 亦了癡平等， 能作如是觀， 是名癡三昧。
The nature of delusion is originally quiescent, It is merely a conventional term, When I realized bodhi, I understood it to be the same as delusion, Able to observe like this Is called the Delusion Samādhi.
Characteristic of Unwholesome Dharma Samādhi
知彼貪瞋癡， 種種諸煩惱， 所有諸行相， 虛妄無真實， 能如是觀察， 是不善三昧。
Knowing that greed, anger, and delusion, Their various kinds of afflictions, And the characteristics of their activity Are erroneous and not true, To be able to observe like this Is the Unwholesome Samādhi.
「復次文殊師利！云何名為善法三昧？即說頌曰：
“Furthermore, Mañjuśrī! What is the Characteristic of Wholesome Dharma Samādhi?” Then he spoke in verse saying:
汝等應當知， 諸善意樂者， 心行各差別， 皆同於一行。
You all should know, Those with wholesome thoughts Although each has different activities of mind, They are of one single action.
以一出離相， 了知於一切， 皆悉寂靜故， 是名善三昧。
For they transcend characteristics, And to know all dharmas To be completely quiescent Is called the Wholesome Samādhi.