12. Jhānavibhaṅgo12. 禅那分别
12. Jhānavibhaṅgo12. 禅那分别
1. Suttantabhājanīyaṃ
1. 分别论
§508
Idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto sātaccaṃ nepakkaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto , uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja viharati; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja viharati; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcāyatanaṃ upasampajja viharati; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
于此,比库以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处,守护诸根门,于食知量,致力于初夜后夜的觉醒,精勤不懈地致力于修习诸菩提分法。他于前进、后退时是正知行者,于前视、旁视时是正知行者,于屈、伸时是正知行者,于持桑喀帝、钵、衣时是正知行者,于食、饮、嚼、尝时是正知行者,于大小便利时是正知行者,于行、住、坐、卧、醒、语、默时是正知行者。他亲近远离的住所:阿兰若、树下、山岳、山洞、山窟、冢间、林丛、露地、稻草堆,少声、少音、无人往来、适合隐退、适合独坐。他去阿兰若,或去树下,或去空闲处,结跏趺坐,正直其身,安立正念于面前。他舍断世间的贪,以离贪之心而住,从贪净化其心。舍断嗔恨恼害,以无嗔之心而住,怜悯一切有情众生,从嗔恨恼害净化其心。舍断昏沉睡眠,离昏沉睡眠而住,有光明想,具念、正知,从昏沉睡眠净化其心。舍断掉举追悔,住于无掉举,内心寂静,从掉举追悔净化其心。舍断疑,度脱疑而住,于诸善法无疑惑,从疑净化其心。他舍断这五盖——心的随烦恼、慧的羸弱者——远离诸欲,远离诸不善法,有寻、有伺,离生喜乐,具足第一禅那而住;由于寻伺的止息,内净、心专一性,无寻、无伺,定生喜乐,具足第二禅那而住;由于喜的离去,他住于舍,具念、正知,以身受乐,正如圣者们所说的「舍、具念、乐住」,具足第三禅那而住;由于乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,具足第四禅那而住;完全超越一切色想,灭没有对想,不作意种种想,「虚空是无边的」,具足虚空无边处而住;完全超越一切虚空无边处,「识是无边的」,具足识无边处而住;完全超越一切识无边处,「无所有」,具足无所有处而住;完全超越一切无所有处,具足非想非非想处而住。
Mātikā论母
§509
‘‘Idhā’’ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati ‘‘idhā’’ti.
「于此」:于此见、于此信解、于此意乐、于此取、于此法、于此律、于此法与律、于此教说、于此梵行、于此导师教诫。因此说「于此」。
§510
‘‘Bhikkhū’’ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhu, odhiso kilesānaṃ pahānā bhikkhu, anodhiso kilesānaṃ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, nevasekkhanāsekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno bhikkhu.
「比库」:名称上的比库,自称的比库,乞食故为比库,行乞故为比库,受持乞食行故为比库,持破布衣故为比库,破坏诸恶不善法故为比库,诸恶不善法已破故为比库,以根除诸烦恼故为比库,以不根除诸烦恼故为比库,有学比库,无学比库,非有学非无学比库,最上比库,贤善比库,纯净比库,精髓比库,由和合僧团以白四甘马、不可破、应理而受具足的比库。
§511
‘‘Pātimokkha’’nti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā. Saṃvaroti. Kāyiko avītikkamo, vācasiko avītikkamo , kāyikavācasiko avītikkamo. Saṃvutoti. Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘pātimokkhasaṃvarasaṃvuto’’ti.
「巴帝摩卡」:戒是基础、根本、足行、防护、律仪,是诸善法成就的解脱、最上解脱。律仪:身的不违越,语的不违越,身语的不违越。防护:以此巴帝摩卡律仪具备、完全具备、到达、完全到达、成就、具足、具有。因此说「以巴帝摩卡律仪防护」。
§512
‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.
「住」:行动、转起、守护、维持、经营、行持、安住。因此说「住」。
§513
‘‘Ācāragocarasampanno’’ti atthi ācāro, atthi anācāro.
「具足正行与行处」:有正行,有非正行。
Tattha katamo anācāro? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo – ayaṃ vuccati ‘‘anācāro’’. Sabbampi dussīlyaṃ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā dantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti – ayaṃ vuccati ‘‘anācāro’’.
其中,什么是非正行?身的违越,语的违越,身语的违越——这称为「非正行」。一切恶戒都是非正行。于此,某人以竹施、叶施、花施、果施、浴施、齿木施,或以谄媚、或以豆汤术、或以奉承、或以腿部按摩、或以某种某种佛陀所呵责的邪命来营生——这称为「非正行」。
Tattha katamo ācāro? Kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo – ayaṃ vuccati ‘‘ācāro’’ . Sabbopi sīlasaṃvaro ācāro. Idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na dantakaṭṭhadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭayatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti – ayaṃ vuccati ‘‘ācāro’’.
于此,什么是行仪?身的不违犯,语的不违犯,身语的不违犯——这称为「行仪」。一切戒律仪都是行仪。于此,某人不以竹施、叶施、花施、果施、浴粉施、齿木施,不以谄媚、不以豆汤、不以奉承、不以腿部按摩、不以其他任何佛所呵责的邪命来营生——这称为「行仪」。
§514
‘‘Gocaro’’ti atthi gocaro, atthi agocaro.
「行处」者,有行处,有非行处。
Tattha katamo agocaro? Idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thullakumārigocaro vā paṇḍakagocaro vā bhikkhunigocaro vā pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena ; yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati ‘‘agocaro’’.
于此,什么是非行处?于此,某人行于妓女之处,或行于寡妇之处,或行于老处女之处,或行于般哒咖之处,或行于比库尼之处,或行于酒店之处,与诸王、王大臣、外道、外道弟子以不适当的交往而共住;或者那些无信、须跋信、不成为依靠处、辱骂诽谤、欲不利、欲无益、欲不安、欲不得轭安稳的诸家族对比库、比库尼、近事男、近事女,他亲近、交往、须跋如是的诸家族——这称为「非行处」。
Tattha katamo gocaro? Idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thullakumārigocaro na paṇḍakagocaro na bhikkhunigocaro na pānāgāragocaro, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena; yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukakāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati ‘‘gocaro’’. Iti iminā ca ācārena iminā ca gocarena upeto hoti…pe… samannāgato. Tena vuccati ‘‘ācāragocarasampanno’’ti.
于此,什么是行处?于此,某人不行于妓女之处,不行于寡妇之处,不行于老处女之处,不行于般哒咖之处,不行于比库尼之处,不行于酒店之处,不与诸王、王大臣、外道、外道弟子以不适当的交往而共住;或者那些有信、净信、成为依靠处、袈裟之光、仙人之风的顺风、欲利益、欲有益、欲安乐、欲得轭安稳的诸家族对比库、比库尼、近事男、近事女,他亲近、交往、须跋如是的诸家族——这称为「行处」。如此,具备此行仪与此行处……具足。因此说「行仪行处具足」。
§515
‘‘Aṇumattesu vajjesu bhayadassāvī’’ti tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃyamakaraṇīyāni saṃvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni – ime vuccanti ‘‘aṇumattā vajjā’’. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. Tena vuccati ‘‘aṇumattesu vajjesu bhayadassāvī’’ti.
「于微细罪中见怖畏」者,于此,什么是微细罪?那些微小的、少量的、轻微的、被认为轻微的、应当制止的、应当防护的、应当生起心的、与作意相系的诸罪——这些称为「微细罪」。如此,于这些微细罪中,他是见罪者、见怖畏者、见过患者、见出离者。因此说「于微细罪中见怖畏」。
§516
‘‘Samādāya sikkhati sikkhāpadesū’’ti tattha katamā sikkhā? Catasso sikkhā – bhikkhūnaṃ bhikkhusikkhā, bhikkhunīnaṃ bhikkhunisikkhā, upāsakānaṃ upāsakasikkhā, upāsikānaṃ upāsikasikkhā. Imā vuccanti ‘‘sikkhāyo’’. Iti imāsu sikkhāsu sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ samādāya vattati. Tena vuccati ‘‘samādāya sikkhati sikkhāpadesū’’ti.
「受持学习诸学处」者,于此,什么是学?四种学——比库的比库学,比库尼的比库尼学,近事男的近事男学,近事女的近事女学。这些称为「诸学」。如此,于这些学中,以一切、完全、一切方式、一切、无余、无遗地受持而行。因此说「受持学习诸学处」。
§517
‘‘Indriyesu guttadvāro’’ti atthi indriyesu guttadvāratā, atthi aguttadvāratā.
「诸根守护门」者,有诸根守护门,有不守护门。
Tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro – ayaṃ vuccati ‘‘indriyesu aguttadvāratā’’.
于此,什么是诸根不守护门?于此,某人以眼见色后,成为取相者、取随相者。由于他以眼根不防护而住,贪忧、诸恶不善法会流入,他不为其防护而行,不守护眼根,不于眼根达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,成为取相者、取随相者。由于他以意根不防护而住,贪忧、诸恶不善法会流入,他不为其防护而行,不守护意根,不于意根达到防护。对这六根的不守护、不保护、不防护、不防护——这称为「诸根不守护门」。
Tattha katamā indriyesu guttadvāratā? Idhekacco cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Ñatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro – ayaṃ vuccati ‘‘indriyesu guttadvāratā’’. Imāya indriyesu guttadvāratāya upeto hoti samupeto…pe… samannāgato. Tena vuccati ‘‘indriyesu guttadvāro’’ti.
于此,什么是诸根守护门?于此,某人以眼见色后,不取相,不取随相。因为当他住于不防护眼根时,贪忧、诸恶不善法会流入,他为了其防护而行道,守护眼根,在眼根上达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,不取相,不取随相。因为当他住于不防护意根时,贪忧、诸恶不善法会流入,他为了其防护而行道,守护意根,在意根上达到防护。对这六根的守护、保护、防护、防护——这被称为「诸根守护门」。他具备这诸根守护门,完全具备……具有。因此被称为「诸根守护门者」。
§518
‘‘Bhojane mattaññū’’ti atthi bhojane mattaññutā, atthi bhojane amattaññutā.
「于食知量」:有于食知量,有于食不知量。
Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati ‘‘bhojane amattaññutā’’ti.
于此,什么是于食不知量?于此,某人不省察、不如理地食用食物,为了嬉戏、为了骄傲、为了装饰、为了庄严。在那里的不知足、不知量、不省察于食——这被称为「于食不知量」。
Tattha katamā bhojane mattaññutā? Idhekacco paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā’’ti. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane – ayaṃ vuccati ‘‘bhojane mattaññutā’’. Imāya bhojane mattaññutāya upeto hoti…pe… samannāgato. Tena vuccati ‘‘bhojane mattaññū’’ti.
于此,什么是于食知量?于此,某人省察、如理地食用食物——「非为嬉戏,非为骄傲,非为装饰,非为庄严,只是为了此身的住立、维持,为了止息伤害,为了资助梵行,如此我将灭除旧受,不生起新受,我将有存续、无过、安住」。在那里的知足、知量、省察于食——这被称为「于食知量」。他具备这于食知量……具有。因此被称为「于食知量者」。
§519
Kathañca bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamayāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimayāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimayāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto.
比库如何致力于初夜后夜的觉醒修习?于此,比库于日间以经行、坐禅净化心离诸障碍法,于夜初分以经行、坐禅净化心离诸障碍法,于夜中分以右胁作狮子卧,足足相叠,具念、正知,作意起来想,于夜后分起来后以经行、坐禅净化心离诸障碍法。如此,比库致力于初夜后夜的觉醒修习。
§520
‘‘Sātacca’’nti. Yo cetasiko vīriyārambho…pe… sammāvāyāmo.
「常」:心的精进发起……正精进。
§521
‘‘Nepakka’’nti. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.
「慧」:慧、了知……无痴、择法、正见。
§522
‘‘Bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto’’ti. Tattha katame bodhipakkhikā dhammā? Satta bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo . Ime vuccanti ‘‘bodhipakkhikā dhammā’’. Iti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti. Tena vuccati ‘‘bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto’’ti.
「致力于菩提分法的修习」:于此,什么是菩提分法?七觉支——念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。这些被称为「菩提分法」。如此,他亲近那些菩提分法,修习,多作。因此被称为「致力于菩提分法的修习者」。
§523
Kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti , uccārapassāvakamme sampajānakārī hoti; gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti? Idha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti.
比库如何在前进、后退时是正知的行者,在前视、旁视时是正知的行者,在屈、伸时是正知的行者,在持桑喀帝、钵、衣时是正知的行者,在食、饮、嚼、尝时是正知的行者,在大小便时是正知的行者,在行、住、坐、卧、醒、语、默时是正知的行者呢?于此,比库具念、正知地前进,具念、正知地后退,具念、正知地前视,具念、正知地旁视,具念、正知地屈,具念、正知地伸,具念、正知地持桑喀帝、钵、衣,具念、正知地食、饮、嚼、尝,具念、正知地大小便,具念、正知地行、住、坐、卧、醒、语、默。
§524
Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati ‘‘sati’’.
于此,什么是念?凡是念、随念、回忆、念、忆持、不忘失、不失去、念、念根、念力、正念——这称为「念」。
§525
‘‘Sampajāno’’ti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti…pe… samannāgato. Evaṃ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
「正知」——于此,什么是正知?凡是慧、了知、简择、抉择、择法、观察、思察、审察、聪睿、善巧、巧妙、辨别、思惟、考察、广慧、导慧、观、正知、激励、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见——这称为「正知」。如此,他具备此念与此正知……具足。如是,比库具念、正知地前进,具念、正知地后退,具念、正知地前视,具念、正知地旁视,具念、正知地屈,具念、正知地伸,具念、正知地持桑喀帝、钵、衣,具念、正知地食、饮、嚼、尝,具念、正知地大小便,具念、正知地行、住、坐、卧、醒、语、默。
§526
‘‘Vivitta’’nti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ.
「远离的」——即使住所在近处,但它不与在家人、出家人混杂,因此它是远离的。即使住所在远处,但它不与在家人、出家人混杂,因此它是远离的。
§527
‘‘Senāsana’’nti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ.
「住所」——床也是住所,椅也是住所,褥也是住所,草席也是住所,精舍也是住所,半边屋也是住所,重阁也是住所,楼阁也是住所,平顶屋也是住所,洞窟也是住所,山洞也是住所,树下也是住所,竹丛也是住所。或者凡比库们退居之处,这一切都是住所。
§528
‘‘Vivittaṃ senāsanaṃ bhajatī’’ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. Tena vuccati ‘‘vivittaṃ senāsanaṃ bhajatī’’ti.
「亲近远离的住所」——他亲近、喜近、依止、常依止、常常依止此远离的住所。因此说「亲近远离的住所」。
§529
‘‘Arañña’’nti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ.
「林野」——出去界标柱之外,这一切都是林野。
§530
‘‘Rukkhamūla’’nti rukkhamūlaṃyeva rukkhamūlaṃ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṃyeva susānaṃ. Abbhokāsoyeva abbhokāso. Palālapuñjoyeva palālapuñjo.
「树下」——树下即是树下。山即是山。洞即是洞。山洞即是山洞。冢墓即是冢墓。露地即是露地。稻草堆即是稻草堆。
§531
‘‘Vanapattha’’nti dūrānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti bhīsanakānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti salomahaṃsānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti pariyantānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti na manussūpacārānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti durabhisambhavānametaṃ senāsanānaṃ adhivacanaṃ.
「林野」者,这是远离的诸住所的同义语。「林野」者,这是丛林的诸住所的同义语。「林野」者,这是可怖的诸住所的同义语。「林野」者,这是令毛发竖立的诸住所的同义语。「林野」者,这是边地的诸住所的同义语。「林野」者,这是无人往来的诸住所的同义语。「林野」者,这是难以到达的诸住所的同义语。
§532
‘‘Appasadda’’nti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ.
「少声」者,即使住所在近处,而它不被在家众、出家众所拥挤。因此它是少声。即使住所在远处,而它不被在家众、出家众所拥挤。因此它是少声。
§533
‘‘Appanigghosa’’nti yadeva taṃ appasaddaṃ tadeva taṃ appanigghosaṃ. Yadeva taṃ appanigghosaṃ tadeva taṃ vijanavātaṃ. Yadeva taṃ vijanavātaṃ tadeva taṃ manussarāhasseyyakaṃ. Yadeva taṃ manussarāhasseyyakaṃ tadeva taṃ paṭisallānasāruppaṃ.
「少音」者,凡是那少声,即是那少音。凡是那少音,即是那空闲之风。凡是那空闲之风,即是那适合人隐居。凡是那适合人隐居,即是那适合独处。
§534
‘‘Araññagato vā rukkhamūlagato vā suññāgāragato vā’’ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.
「去阿兰若,或去树下,或去空屋」者,他去阿兰若,或去树下,或去空屋。
§535
‘‘Nisīdati pallaṅkaṃ ābhujitvā’’ti nisinno hoti pallaṅkaṃ ābhujitvā.
「结跏趺坐」者,他结跏趺而坐。
§536
‘‘Ujuṃ kāyaṃ paṇidhāyā’’ti ujuko hoti kāyo ṭhito paṇihito.
「正直其身」者,身体正直、安立、确立。
§537
‘‘Parimukhaṃ satiṃ upaṭṭhapetvā’’ti tattha katamā sati? Yā sati anussati paṭissati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.
「现起面前之念」者,于此,什么是念?凡是念、随念、回忆……乃至……正念——这称为「念」。这念现起、善现起于鼻端或唇相。因此说「现起面前之念」。
§538
‘‘Abhijjhaṃ loke pahāyā’’ti tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’.
「舍离世间的贪」者,于此,什么是贪?凡是贪、贪求……乃至……心的贪求——这称为「贪」。
Tattha katamo loko? Pañcupādānakkhandhā loko – ayaṃ vuccati ‘‘loko’’. Ayaṃ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘abhijjhaṃ loke pahāyā’’ti.
于此,什么是世间?五取蕴是世间——这被称为「世间」。这贪欲在此世间中是寂静的、平息的、止息的、灭没的、完全灭没的、消失的、完全消失的、干涸的、完全干涸的、超越的。因此说「舍断世间的贪欲」。
§539
‘‘Vigatābhijjhena cetasā’’ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ vigatābhijjhaṃ hoti. Tena vuccati ‘‘vigatābhijjhena cetasā’’ti.
「以离贪欲之心」——于此,什么是心?凡是心、意、意所……乃至……彼所生意识界——这被称为「心」。此心是离贪欲的。因此说「以离贪欲之心」。
§540
‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.
「住」——行动、转起、护持、维持、持续、行、住。因此说「住」。
§541
‘‘Abhijjhāya cittaṃ parisodhetī’’ti tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’.
「从贪欲净化心」——于此,什么是贪欲?凡是贪、贪求……乃至……心的贪求——这被称为「贪欲」。
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imāya abhijjhāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘abhijjhāya cittaṃ parisodhetī’’ti.
于此,什么是心?凡是心、意、意所……乃至……彼所生意识界——这被称为「心」。从此贪欲净化此心、完全净化、遍净化、解脱、完全解脱、遍解脱。因此说「从贪欲净化心」。
§542
‘‘Byāpādapadosaṃ pahāyā’’ti atthi byāpādo, atthi padoso.
「舍断嗔恨与嗔」——有嗔恨,有嗔。
Tattha katamo byāpādo? Yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘byāpādo’’.
于此,什么是嗔恨?凡是心的恼害、对抗、对抗性、敌对、忿、激怒、极激怒、嗔、嗔恨、极嗔恨、心的恶意、意恶意、怒、发怒、发怒性、嗔、嗔恚、嗔恚性、恶意、恶意行、恶意性、敌对、对抗、凶暴、阿苏罗性、不满意——这被称为「嗔恨」。
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo. Iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘byāpādapadosaṃ pahāyā’’ti.
于此,什么是嗔?凡是嗔恨即是嗔,凡是嗔即是嗔恨。如此,此嗔恨与此嗔是寂静的、平息的、止息的、灭没的、完全灭没的、消失的、完全消失的、干涸的、完全干涸的、超越的。因此说「舍断嗔恨与嗔」。
§543
‘‘Abyāpannacitto’’ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ abyāpannaṃ hoti. Tena vuccati ‘‘abyāpannacitto’’ti.
「无嗔恨心」,于此什么是心?凡是心、意、意所……(中略)……彼生意识界——这被称为「心」。此心是无嗔恨的。因此说「无嗔恨心」。
§544
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「住」……(中略)……因此说「住」。
§545
‘‘Byāpādapadosā cittaṃ parisodhetī’’ti. Atthi byāpādo atthi padoso.
「从嗔恨与嗔怒净化心」,有嗔恨,有嗔怒。
Tattha katamo byāpādo? Yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘byāpādo’’.
于此什么是嗔恨?凡是心的恼害……(中略)……凶暴、阿修罗性、心的不满意——这被称为「嗔恨」。
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo.
于此什么是嗔怒?凡是嗔恨即是嗔怒,凡是嗔怒即是嗔恨。
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imamhā byāpādapadosā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘byāpādapadosā cittaṃ parisodhetī’’ti.
于此什么是心?凡是心、意、意所……(中略)……彼生意识界——这被称为「心」。从此嗔恨与嗔怒净化此心、清净化、遍净化、解脱、令解脱、令遍解脱。因此说「从嗔恨与嗔怒净化心」。
§546
‘‘Thinamiddhaṃ pahāyā’’ti atthi thinaṃ , atthi middhaṃ.
「舍断昏沉睡眠」,有昏沉,有睡眠。
Tattha katamaṃ thinaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa – idaṃ vuccati ‘‘thinaṃ’’.
于此什么是昏沉?凡是心的不适业性、不适作性、沉没、沉入、沉、沉没、沉没性、昏沉、昏沉性、昏沉状态、心的昏沉——这被称为「昏沉」。
Tattha katamaṃ middhaṃ? Yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ – idaṃ vuccati ‘‘middhaṃ’’. Iti idañca thinaṃ idañca middhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘thinamiddhaṃ pahāyā’’ti.
于此,什么是睡眠?凡身的不适业性、不适作性、沉重、极沉重、内部的障碍、睡眠、睡、昏沉、睡眠、睡眠性、睡眠状态——这称为「睡眠」。如此,此昏沉与此睡眠寂静、平息、止息、灭去、完全灭去、消失、完全消失、干涸、完全干涸、完全终结。因此说「舍断昏沉睡眠」。
§547
‘‘Vigatathinamiddho’’ti. Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati ‘‘vigatathinamiddho’’ti.
「离昏沉睡眠」:由于彼昏沉睡眠的断除性、吐出性、解脱性、舍断性、弃绝性、舍断弃绝性。因此说「离昏沉睡眠」。
§548
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「住」:……(中略)……因此说「住」。
§549
‘‘Ālokasaññī’’ti. Tattha katamā saññā? Yā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati ‘‘saññā’’. Ayaṃ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. Tena vuccati ‘‘ālokasaññī’’ti.
「具光明想」:于此,什么是想?凡想、想性、想状态——这称为「想」。此想由光明而成为开显的、清净的、净化的。因此说「具光明想」。
§550
‘‘Sato sampajāno’’ti. Tattha katamā sati? Yā sati anussati …pe… sammāsati – ayaṃ vuccati ‘‘sati’’.
「具念正知」:于此,什么是念?凡念、随念……(中略)……正念——这称为「念」。
Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti…pe… samannāgato. Tena vuccati ‘‘sato sampajāno’’ti.
于此,什么是正知?凡慧、了知……(中略)……无痴、择法、正见——这称为「正知」。如此,具备此念与此正知……(中略)……具足。因此说「具念正知」。
§551
‘‘Thinamiddhā cittaṃ parisodhetī’’ti. Atthi thinaṃ, atthi middhaṃ.
「从昏沉睡眠净化心」:有昏沉,有睡眠。
Tattha katamaṃ thinaṃ…pe… idaṃ vuccati ‘‘thinaṃ’’.
于此,什么是昏沉……(中略)……这称为「昏沉」。
Tattha katamaṃ middhaṃ…pe… idaṃ vuccati ‘‘middhaṃ’’.
于此,什么是睡眠?……(中略)……这称为「睡眠」。
Tattha katamaṃ cittaṃ…pe… idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘thinamiddhā cittaṃ parisodhetī’’ti.
于此,什么是心?……(中略)……这称为「心」。此心从此昏沉睡眠清净、极清净、遍清净,解脱、极解脱、遍解脱。因此说「清净心脱离昏沉睡眠」。
§552
‘‘Uddhaccakukkuccaṃ pahāyā’’ti atthi uddhaccaṃ, atthi kukkuccaṃ.
「舍断掉举追悔」,有掉举,有追悔。
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.
于此,什么是掉举?凡心的掉举、心的不寂静、心的散乱、心的散动——这称为「掉举」。
Tattha katamaṃ kukkuccaṃ? Akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekhā – idaṃ vuccati ‘‘kukkuccaṃ’’. Iti idañca uddhaccaṃ idañca kukkuccaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘uddhaccakukkuccaṃ pahāyā’’ti.
于此,什么是追悔?于不如法者作如法想,于如法者作不如法想,于无过失者作有过失想,于有过失者作无过失想,凡如此类的追悔、追悔性、追悔状态、心的后悔、意的懊恼——这称为「追悔」。如此,此掉举与此追悔已寂静、已平息、已寂止、已灭没、已极灭没、已息灭、已极息灭、已干枯、已极干枯、已终结。因此说「舍断掉举追悔」。
§553
‘‘Anuddhato’’ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati ‘‘anuddhato’’ti.
「不掉举」,因为彼掉举追悔已断、已吐、已脱、已舍断、已遍舍、已舍断遍舍。因此说「不掉举」。
§554
‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.
「住」……(中略)……因此说「住」。
§555
‘‘Vūpasantacitto’’ti . Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ ajjhattaṃ santaṃ hoti samitaṃ vūpasantaṃ. Tena vuccati ‘‘ajjhattaṃ vūpasantacitto’’ti.
「内心寂静」。于此,什么是心?凡心、意、意所……(中略)……彼生之意识界——这称为「心」。此心于内已寂静、已平息、已寂止。因此说「内心寂静」。
§556
‘‘Uddhaccakukkuccā cittaṃ parisodhetī’’ti atthi uddhaccaṃ, atthi kukkuccaṃ.
「从掉举追悔净化心」，有掉举，有追悔。
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.
其中，什么是掉举?凡是心的掉举、心的不平静、心的散乱、心的散动——这称为「掉举」。
Tattha katamaṃ kukkuccaṃ…pe… idaṃ vuccati ‘‘kukkuccaṃ’’.
其中，什么是追悔?……这称为「追悔」。
Tattha katamaṃ cittaṃ…pe… idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imamhā uddhaccakukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘uddhaccakukkuccā cittaṃ parisodhetī’’ti.
其中,什么是心?……这称为「心」。从这掉举追悔净化此心、清净化、遍净化、解脱、令解脱、遍解脱。因此说「从掉举追悔净化心」。
§557
‘‘Vicikicchaṃ pahāyā’’ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho – ayaṃ vuccati ‘‘vicikicchā’’. Ayaṃ vicikicchā santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vicikicchaṃ pahāyā’’ti.
「舍断疑」,其中,什么是疑?凡是疑惑、疑惑性、疑惑状态、犹豫、疑、迷惑、二路、踌躇、不确定执取、犹豫不决、徘徊不定、不能深入、心的僵硬、意的困惑——这称为「疑」。此疑已寂静、已平息、已止息、已灭没、已完全灭没、已消失、已完全消失、已干涸、已完全干涸、已终结。因此说「舍断疑」。
§558
‘‘Tiṇṇavicikiccho’’ti, imaṃ vicikicchaṃ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. Tena vuccati ‘‘tiṇṇavicikiccho’’ti.
「已度疑者」,他已度此疑、已超度、已完全超度、已到彼岸、已达彼岸。因此说「已度疑者」。
§559
‘‘Akathaṃkathī kusalesu dhammesū’’ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṃkathī hoti nikkathaṃkathī vikathaṃkatho. Tena vuccati ‘‘akathaṃkathī kusalesu dhammesū’’ti.
「于诸善法无疑惑」,以此疑,于诸善法不疑惑、不怀疑,成为无疑惑者、无疑惑性者、离疑惑者。因此说「于诸善法无疑惑」。
§560
‘‘Vicikicchāya cittaṃ parisodhetī’’ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ chambhitattaṃ cittassa manovilekho – ayaṃ vuccati ‘‘vicikicchā’’.
「从疑净化心」,其中,什么是疑?凡是疑惑、疑惑性、疑惑状态……心的僵硬、意的困惑——这称为「疑」。
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imāya vicikicchāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘vicikicchāya cittaṃ parisodhetī’’ti.
于此,什么是心?凡是心、意、意所……乃至……彼生之意识界——这被称为「心」。以此心清净、极清净、遍清净,解脱、极解脱、遍解脱此疑。因此说「以疑清净心」。
§561
‘‘Ime pañca nīvaraṇe pahāyā’’ti ime pañca nīvaraṇā santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘ime pañca nīvaraṇe pahāyā’’ti.
「舍断此五盖」,此五盖寂静、止息、寂止、灭没、极灭没、消失、极消失、干涸、极干涸、超越。因此说「舍断此五盖」。
§562
‘‘Cetaso upakkilese’’ti ime pañca nīvaraṇā cittassa upakkilesā.
「心的随烦恼」,此五盖是心的随烦恼。
§563
‘‘Paññāya dubbalīkaraṇe’’ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. Tena vuccati ‘‘paññāya dubbalīkaraṇe’’ti.
「慧的弱化」,以此五盖,未生之慧不生起,已生之慧灭尽。因此说「慧的弱化」。
§564
‘‘Vivicceva kāmehi vivicca akusalehi dhammehī’’ti tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti ‘‘kāmā’’.
「离诸欲,离诸不善法」,于此,什么是诸欲?欲是欲,染是欲,欲染是欲,寻是欲,染是欲,寻染是欲——这些被称为「诸欲」。
Tattha katame akusalā dhammā? Kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā – ime vuccanti ‘‘akusalā dhammā’’. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti.
于此,什么是诸不善法?欲欲、嗔恨、昏沉、睡眠、掉举、追悔、疑——这些被称为「诸不善法」。如此,从此诸欲与此诸不善法远离。因此说「离诸欲,离诸不善法」。
§565
‘‘Savitakkaṃ savicāra’’nti atthi vitakko, atthi vicāro.
「有寻有伺」,有寻,有伺。
Tattha katamo vitakko? Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.
于此,什么是寻?凡是寻求、寻、思惟、安置、遍安置、心的现前安置、正思惟——这被称为「寻」。
Tattha katamo vicāro? Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā – ayaṃ vuccati vicāro. Iti iminā ca vitakkena iminā ca vicārena upeto hoti…pe… samannāgato. Tena vuccati ‘‘savitakkaṃ savicāra’’nti.
于此,什么是伺?凡是寻求、伺察、随伺察、近伺察、心的持续、观察——这被称为伺。如此,他具备此寻与此伺……具足。因此说「有寻有伺」。
§566
‘‘Vivekaja’’nti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā – te imasmiṃ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati ‘‘vivekaja’’nti.
「离生」:寻、伺、喜、乐、心一境性——它们在此离中生起、已生、出生、已出生、显现。因此说「离生」。
§567
‘‘Pītisukha’’nti atthi pīti, atthi sukhaṃ.
「喜乐」:有喜,有乐。
Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ vuccati ‘‘pīti’’.
于此,什么是喜?凡是喜悦、欢喜、欣喜、欢悦、笑、大笑、喜乐、欢欣、心的满意——这被称为「喜」。
Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati ‘‘pītisukha’’nti.
于此,什么是乐?凡是心所的愉悦、心所的乐、心触所生的愉悦乐受、心触所生的愉悦乐受——这被称为「乐」。此乐与此喜俱生、同生、相应、相伴。因此说「喜乐」。
§568
‘‘Paṭhama’’nti gaṇanānupubbatā paṭhamaṃ. Idaṃ paṭhamaṃ samāpajjatīti paṭhamaṃ.
「初」:依计数次第为初。证入此初者为初。
§569
‘‘Jhāna’’nti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā.
「禅那」:寻、伺、喜、乐、心一境性。
§570
‘‘Upasampajjā’’ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「证入」:凡是初禅那的获得、获得、达到、成就、触、作证、证入。
§571
‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.
「住」者……乃至……因此说「住」。
§572
‘‘Vitakkavicārānaṃ vūpasamā’’ti, atthi vitakko, atthi vicāro.
「寻伺的止息」者,有寻,有伺。
Tattha katamo vitakko? Yo takko vitakko…pe… sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.
于此,什么是寻?凡是寻求、寻思……乃至……正思惟——这称为「寻」。
Tattha katamo vicāro? Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā – ayaṃ vuccati ‘‘vicāro’’. Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vitakkavicārānaṃ vūpasamā’’ti.
于此,什么是伺?凡是伺察、伺察、随伺察、近伺察、心的持续、观察——这称为「伺」。如此,此寻与此伺寂静、平息、止息、灭没、完全灭没、熄灭、完全熄灭、干涸、完全干涸、超越。因此说「寻伺的止息」。
§573
‘‘Ajjhatta’’nti yaṃ ajjhattaṃ paccattaṃ.
「内」者,即内在的、自己的。
§574
‘‘Sampasādana’’nti yā saddhā saddahanā okappanā abhippasādo.
「净信」者,即信、信仰、信解、净信。
§575
‘‘Cetaso ekodibhāva’’nti yā cittassa ṭhiti…pe… sammāsamādhi.
「心一境性」者,即心的住立……乃至……正定。
§576
‘‘Avitakkaṃ avicāra’’nti atthi vitakko, atthi vicāro.
「无寻无伺」者,有寻,有伺。
Tattha katamo vitakko? Yo takko vitakko…pe… sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.
于此,什么是寻?凡是寻、寻求……乃至……正思惟——这被称为「寻」。
Tattha katamo vicāro? Yo cāro anucāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā – ayaṃ vuccati ‘‘vicāro’’. Iti ayañca vitakko ayañca vicāro santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘avitakkaṃ avicāra’’nti.
于此,什么是伺?凡是伺、随伺、伺察、随伺察、近伺察、心的持续、观察——这被称为「伺」。如此,这寻与这伺已寂静、已平息、已止息、已灭没、已完全灭没、已息灭、已完全息灭、已超越。因此说「无寻无伺」。
§577
‘‘Samādhija’’nti sampasādo pītisukhaṃ – te imasmiṃ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati ‘‘samādhija’’nti.
「定生」:净信、喜与乐——它们在此定中生起、已生起、出生、已出生、现起。因此说「定生」。
§578
‘‘Pītisukha’’nti atthi pīti, atthi sukhaṃ.
「喜乐」:有喜,有乐。
Tattha katamā pīti…pe… ayaṃ vuccati ‘‘pīti’’.
于此,什么是喜?……乃至……这被称为「喜」。
Tattha katamaṃ sukhaṃ…pe… idaṃ vuccati ‘‘sukhaṃ’’. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati ‘‘pītisukha’’nti.
于此,什么是乐?……乃至……这被称为「乐」。此乐与此喜俱生、同生、相应、相伴。因此说「喜乐」。
§579
‘‘Dutiya’’nti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatīti dutiyaṃ.
「第二」:依计数次第为第二。证入此第二,故为第二。
§580
‘‘Jhāna’’nti sampasādo, pītisukhaṃ, cittassekaggatā.
「禅那」:净信、喜乐、心一境性。
§581
‘‘Upasampajjā’’ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「证得」:对于第二禅那的获得、获取、到达、成就、触、作证、具足。
§582
‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.
「住」:……(中略)……因此说「住」。
§583
‘‘Pītiyā ca virāgā’’ti tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ vuccati ‘‘pīti’’. Ayaṃ pīti santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘pītiyā ca virāgā’’ti.
「由于喜的离去」:在此,什么是喜?凡是喜、欢喜、欣悦、喜悦、笑、大笑、喜乐、欢欣、心的欢喜——这称为「喜」。这喜已寂静、已平息、已止息、已灭去、已完全灭去、已熄灭、已完全熄灭、已干涸、已完全干涸、已超越。因此说「由于喜的离去」。
§584
‘‘Upekkhako’’ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa – ayaṃ vuccati ‘‘upekkhā’’. Imāya upekkhāya upeto hoti…pe… samannāgato. Tena vuccati ‘‘upekkhako’’ti.
「具舍」:在此,什么是舍?凡是舍、舍置、舍观、心的中立性——这称为「舍」。具备此舍……(中略)……具足。因此说「具舍」。
§585
‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.
「住」:……(中略)……因此说「住」。
§586
‘‘Sato ca sampajāno’’ti tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’.
「具念与正知」:在此,什么是念?凡是念、随念……(中略)……正念——这称为「念」。
Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti…pe… samannāgato. Tena vuccati ‘‘sato ca sampajāno’’ti.
在此,什么是正知?凡是慧、了知……(中略)……无痴、择法、正见——这称为「正知」。如此,具备此念与此正知……(中略)……具足。因此说「具念与正知」。
§587
‘‘Sukhañca kāyena paṭisaṃvedetī’’ti tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’.
「以身体验乐」:在此,什么是乐?凡是心所的愉悦、心所的乐、心触所生的愉悦乐的感受、心触所生的愉悦乐的受——这称为「乐」。
Tattha katamo kāyo? Saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho – ayaṃ vuccati ‘‘kāyo’’. Idaṃ sukhaṃ iminā kāyena paṭisaṃvedeti. Tena vuccati ‘‘sukhañca kāyena paṭisaṃvedetī’’ti.
于此,什么是身?想蕴、行蕴、识蕴——这被称为「身」。以此身感受此乐。因此说「以身感受乐」。
§588
‘‘Yaṃ taṃ ariyā ācikkhantī’’ti tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Te imaṃ ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttāniṃ karonti pakāsenti. Tena vuccati ‘‘yaṃ taṃ ariyā ācikkhantī’’ti.
「诸圣者所宣说」——于此,什么是诸圣者?诸圣者是指诸佛与诸佛弟子。他们宣说此、教导、施设、建立、开显、分别论、阐明、显示。因此说「诸圣者所宣说」。
§589
‘‘Upekkhako satimā sukhavihārī’’ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa – ayaṃ vuccati ‘‘upekkhā’’.
「具舍、具念、住于乐」——于此,什么是舍?凡是舍、舍置、等舍、心的中立性——这被称为「舍」。
Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’.
于此,什么是念?凡是念、随念……乃至……正念——这被称为「念」。
Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’. Iti imāya ca upekkhāya imāya ca satiyā iminā ca sukhena samannāgato iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘upekkhako satimā sukhavihārī’’ti.
于此,什么是乐?凡是心的愉悦、心的乐、心触所生的愉悦乐受、心触所生的愉悦乐受——这被称为「乐」。如此,具备此舍、此念、此乐而行动、转起、守护、维持、持续、行持、安住。因此说「具舍、具念、住于乐」。
§590
‘‘Tatiya’’nti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatīti tatiyaṃ.
「第三」——依计数次第为第三。证入此第三,故为第三。
§591
‘‘Jhāna’’nti upekkhā, sati, sampajaññaṃ, sukhaṃ, cittassekaggatā.
「禅那」——即舍、念、正知、乐、心一境性。
§592
‘‘Upasampajjā’’ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「具足」——即获得第三禅那、获得、达到、成就、触证、作证、具足。
§593
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「住」者……乃至……因此说「住」。
§594
‘‘Sukhassa ca pahānā dukkhassa ca pahānā’’ti, atthi sukhaṃ, atthi dukkhaṃ.
「由于乐的舍断与苦的舍断」者,有乐,有苦。
Tattha katamaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’.
于此,什么是乐?凡是身的愉悦、身的乐、身触所生的愉悦乐的感受、身触所生的愉悦乐受——这称为「乐」。
Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘dukkhaṃ’’. Iti idañca sukhaṃ idañca dukkhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘sukhassa ca pahānā dukkhassa ca pahānā’’ti.
于此,什么是苦?凡是身的不愉悦、身的苦、身触所生的不愉悦苦的感受、身触所生的不愉悦苦受——这称为「苦」。如此,此乐与此苦已寂止、已平息、已寂静、已灭没、已完全灭没、已消失、已完全消失、已干涸、已完全干涸、已灭尽。因此说「由于乐的舍断与苦的舍断」。
§595
‘‘Pubbeva somanassadomanassānaṃ atthaṅgamā’’ti atthi somanassaṃ, atthi domanassaṃ.
「先前喜与忧的灭没」者,有喜,有忧。
Tattha katamaṃ somanassaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘somanassaṃ’’.
于此,什么是喜?凡是心的愉悦、心的乐、意触所生的愉悦乐的感受、意触所生的愉悦乐受——这称为「喜」。
Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti idañca somanassaṃ idañca domanassaṃ pubbeva santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘pubbeva somanassadomanassānaṃ atthaṅgamā’’ti.
于此,什么是忧?凡是心的不愉悦、心的苦、意触所生的不愉悦苦的感受、意触所生的不愉悦苦受——这称为「忧」。如此,此喜与此忧先前已寂止、已平息、已寂静、已灭没、已完全灭没、已消失、已完全消失、已干涸、已完全干涸、已灭尽。因此说「先前喜与忧的灭没」。
§596
‘‘Adukkhamasukha’’nti yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā. Tena vuccati ‘‘adukkhamasukha’’nti.
「不苦不乐」者,凡是心的既非愉悦亦非不愉悦、意触所生的不苦不乐的感受、意触所生的不苦不乐受。因此说「不苦不乐」。
§597
‘‘Upekkhāsatipārisuddhi’’nti, tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa – ayaṃ vuccati ‘‘upekkhā’’.
「舍念清净」,于此,什么是舍?凡是舍、舍置、等舍、心的中舍性——这被称为「舍」。
Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’. Ayaṃ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. Tena vuccati ‘‘upekkhāsatipārisuddhi’’nti.
于此,什么是念?凡是念、随念……乃至……正念——这被称为「念」。这念由此舍而开展、清净、净化。因此说「舍念清净」。
§598
‘‘Catuttha’’nti gaṇanānupubbatā catutthaṃ, idaṃ catutthaṃ samāpajjatīti catutthaṃ.
「第四」,依计数的次第为第四,证入此第四故为第四。
§599
‘‘Jhāna’’nti upekkhā, sati, cittassekaggatā.
「禅那」,即舍、念、心一境性。
§600
‘‘Upasampajjā’’ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「证入」,即第四禅那的获得、获取、到达、成就、触、作证、证入。
§601
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「而住」……乃至……因此说「而住」。
§602
‘‘Sabbaso rūpasaññānaṃ samatikkamā’’ti tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ – imā vuccanti ‘‘rūpasaññāyo’’. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso rūpasaññānaṃ samatikkamā’’ti.
「以一切色想的超越」,于此,什么是色想?凡是证入色界定者、或生于彼者、或现法乐住者的想、想念、想念性——这些被称为「色想」。这些色想已超越、已越过、已超度。因此说「以一切色想的超越」。
§603
‘‘Paṭighasaññānaṃ atthaṅgamā’’ti tattha katamā paṭighasaññā? Rūpasaññā saddasaññā…pe… phoṭṭhabbasaññā – imā vuccanti paṭighasaññāyo. Imā paṭighasaññāyo santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘paṭighasaññānaṃ atthaṅgamā’’ti.
「以有对想的灭没」,于此,什么是有对想?色想、声想……乃至……触想——这些被称为有对想。这些有对想已寂静、已平息、已止息、已灭没、已完全灭没、已灭尽、已遍灭尽、已干涸、已遍干涸、已灭绝。因此说「以有对想的灭没」。
§604
‘‘Nānattasaññānaṃ amanasikārā’’ti tattha katamā nānattasaññā? Asamāpannassa manodhātu samaṅgissa vā manoviññāṇadhātu samaṅgissa vā saññā sañjānanā sañjānitattaṃ – imā vuccanti ‘‘nānattasaññāyo’’. Imā nānattasaññāyo na manasi karoti. Tena vuccati ‘‘nānattasaññānaṃ amanasikārā’’ti.
「由于对种种想的不作意」,在此,什么是种种想?未证得者具有意界或具有意识界者的想、想知、想知性——这些被称为「种种想」。他不作意这些种种想。因此说「由于对种种想的不作意」。
§605
‘‘Ananto ākāso’’ti, tattha katamo ākāso? Yo ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi – ayaṃ vuccati ‘‘ākāso’’. Tasmiṃ ākāse cittaṃ ṭhapeti saṇṭhapeti anantaṃ pharati. Tena vuccati ‘‘ananto ākāso’’ti.
「无边的虚空」,在此,什么是虚空?凡虚空、虚空所行、空隙、空隙所行、空无、未被四大种所触——这被称为「虚空」。他将心置于、安置于那虚空中,遍满无边。因此说「无边的虚空」。
§606
‘‘Ākāsānañcāyatana’’nti ākāsānañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.
「空无边处」,即已证得空无边处者、或已生于彼处者、或现法乐住者的心与心所法。
§607
‘‘Upasampajjā’’ti yo ākāsānañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「具足」,即对空无边处的获得、证得、到达、成就、触、作证、具足。
§608
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「而住」……乃至……因此说「而住」。
§609
‘‘Sabbaso ākāsānañcāyatanaṃ samatikkammā’’ti imaṃ ākāsānañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso ākāsānañcāyatanaṃ samatikkammā’’ti.
「完全超越空无边处」,即已超越此空无边处、已越过、已完全超越。因此说「完全超越空无边处」。
§610
‘‘Anantaṃ viññāṇa’’nti taṃyeva ākāsaṃ viññāṇena phuṭṭhaṃ manasi karoti anantaṃ pharati. Tena vuccati ‘‘anantaṃ viññāṇa’’nti.
「无边的识」,即作意那被识所触的虚空,遍满无边。因此说「无边的识」。
§611
‘‘Viññāṇañcāyatana’’nti viññāṇañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.
「识无边处」,即已证得识无边处者、或已生于彼处者、或现法乐住者的心与心所法。
§612
‘‘Upasampajjā’’ti yo viññāṇañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「证入」:识无边处的获得、再获得、到达、成就、触及、作证、证入。
§613
‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.
「而住」:……(中略)……因此说「而住」。
§614
‘‘Sabbaso viññāṇañcāyatanaṃ samatikkammā’’ti imaṃ viññāṇañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso viññāṇañcāyatanaṃ samatikkammā’’ti.
「完全超越识无边处」:他已超越此识无边处,已越过,已完全超越。因此说「完全超越识无边处」。
§615
‘‘Natthi kiñcī’’ti taṃyeva viññāṇaṃ bhāveti vibhāveti antarabhāveti, ‘‘natthi kiñcī’’ti passati. Tena vuccati ‘‘natthi kiñcī’’ti.
「无所有」:他修习、扩展、使内在成就那识本身,见「无所有」。因此说「无所有」。
§616
‘‘Ākiñcaññāyatana’’nti ākiñcaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.
「无所有处」:已证入无所有处者、或已生于其中者、或现法乐住者的心与心所法。
§617
‘‘Upasampajjā’’ti yo ākiñcaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「证入」:无所有处的获得、再获得、到达、成就、触及、作证、证入。
§618
‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.
「而住」:……(中略)……因此说「而住」。
§619
‘‘Sabbaso ākiñcaññāyatanaṃ samatikkammā’’ti imaṃ ākiñcaññāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso ākiñcaññāyatanaṃ samatikkammā’’ti.
「完全超越无所有处」:他已超越此无所有处,已越过,已完全超越。因此说「完全超越无所有处」。
‘‘Nevasaññīnāsaññī’’ti taṃyeva ākiñcaññāyatanaṃ santato manasi karoti saṅkhārāvasesasamāpattiṃ bhāveti. Tena vuccati ‘‘nevasaññīnāsaññī’’ti .
「非想非非想者」——他寂静地作意那无所有处本身,修习有行残余的等至。因此说「非想非非想者」。
§620
‘‘Nevasaññānāsaññāyatana’’nti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.
「非想非非想处」——对于已等至非想非非想处者,或已投生者,或现法乐住者的心与心所法。
§621
‘‘Upasampajjā’’ti yo nevasaññānāsaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.
「具足」——对于非想非非想处的获得、得达、到达、成就、触、作证、具足。
§622
‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.
「而住」——行、转、护持、维持、持续、行动、住。因此说「而住」。
Suttantabhājanīyaṃ. · 经分别
2. Abhidhammabhājanīyaṃ
2. 阿毗达摩分别论
1. Rūpāvacarakusalaṃ1. 色界善
§623
Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
四禅那——初禅那、第二禅那、第三禅那、第四禅那。
§624
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是初禅那?于此,比库于某时为色界投生之道而修习,离诸欲……乃至……具足初禅那而住于地遍,于彼时有五支禅那——寻、伺、喜、乐、心一境性。这称为「初禅那」。其余诸法是禅那相应的。
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ , tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti – pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘dutiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是第二禅那?于此,比库于某时为色界投生之道而修习,由于寻、伺的止息……乃至……具足第二禅那而住于地遍,于彼时有三支禅那——喜、乐、心一境性。这称为「第二禅那」。其余诸法是禅那相应的。
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘tatiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,什么是第三禅那?于此,比库在修习色界生起之道时,由于喜的离去……(中略)……证入第三禅那而住于地遍,在那时,禅那有二支——乐、心一境性。这被称为「第三禅那」。其余诸法是禅那相应的。
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,什么是第四禅那?于此,比库在修习色界生起之道时,由于乐的舍断……(中略)……证入第四禅那而住于地遍,在那时,禅那有二支——舍、心一境性。这被称为「第四禅那」。其余诸法是禅那相应的。
Catukkaṃ. · 四法
§625
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习色界生起之道时,离诸欲……(中略)……证入初禅那而住于地遍,在那时,禅那有五支——寻、伺、喜、乐、心一境性。这被称为「初禅那」。其余诸法是禅那相应的。
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti – vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘dutiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习色界生起之道时,离诸欲,离诸不善法,无寻唯伺,离生喜乐,证入第二禅那而住于地遍,在那时,禅那有四支——伺、喜、乐、心一境性。这被称为「第二禅那」。其余诸法是禅那相应的。
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā…pe… tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti – pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘tatiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习色界生起之道时,由于寻与伺的止息……(中略)……证入第三禅那而住于地遍,在那时,禅那有三支——喜、乐、心一境性。这被称为「第三禅那」。其余诸法是禅那相应的。
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā…pe… catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习色界生起之道时,由于喜的离去……(中略)……证入第四禅那而住于地遍,在那时,禅那有二支——乐、心一境性。这被称为「第四禅那」。其余诸法是禅那相应的。
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā…pe… pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘pañcamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习色界生起之道时,由于乐的舍断……(中略)……证入第五禅那而住于地遍,在那时,禅那有二支——舍、心一境性。这被称为「第五禅那」。其余诸法是禅那相应的。
Pañcakaṃ. · 五法
2. Arūpāvacarakusalaṃ2. 无色界善
§626
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在修习无色界生起之道时,完全超越无所有处,具非想非非想处想,由于乐的舍断……(中略)……证入第四禅那而住,在那时,禅那有二支——舍、心一境性。这被称为「第四禅那」。其余诸法是禅那相应的。
3. Lokuttarakusalaṃ3. 出世间善
§627
Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
四禅那——初禅那、第二禅那、第三禅那、第四禅那。
§628
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是初禅那?于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,离诸欲……(中略)……具足住于初禅那,苦行道、钝通智,在那时,有五支禅那——寻、伺、喜、乐、心一境性。这被称为「初禅那」。其余诸法与禅那相应。
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti – pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘dutiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是第二禅那?于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,由于寻伺的止息……(中略)……具足住于第二禅那,苦行道、钝通智,在那时,有三支禅那——喜、乐、心一境性。这被称为「第二禅那」。其余诸法与禅那相应。
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘tatiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是第三禅那?于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,由于喜的离去……(中略)……具足住于第三禅那,苦行道、钝通智,在那时,有二支禅那——乐、心一境性。这被称为「第三禅那」。其余诸法与禅那相应。
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
其中,什么是第四禅那?于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,由于乐的舍断……(中略)……具足住于第四禅那,苦行道、钝通智,在那时,有二支禅那——舍、心一境性。这被称为「第四禅那」。其余诸法与禅那相应。
Catukkaṃ. · 四法
§629
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,离诸欲……(中略)……具足住于初禅那,苦行道、钝通智,在那时,有五支禅那——寻、伺、喜、乐、心一境性。这被称为「初禅那」。其余诸法与禅那相应。
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti vicāro pīti sukhaṃ cittassekaggatā. Idaṃ vuccati ‘‘dutiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,离诸欲,离诸不善法,无寻唯伺,离生喜乐,具足住于第二禅那,苦行道、钝通智,在那时,有四支禅那——伺、喜、乐、心一境性。这被称为「第二禅那」。其余诸法与禅那相应。
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā…pe… tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti – pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘tatiyaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库在某时修习出世间禅那,导向出离、趋向损减,为了舍断诸见,为了证得初地,由于寻伺的止息……(中略)……具足住于第三禅那,苦行道、钝通智,在那时,有三支禅那——喜、乐、心一境性。这被称为「第三禅那」。其余诸法与禅那相应。
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā…pe… catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库于何时修习出世间禅那,导向出离、趣向损减,为了舍断诸邪见,为了证得初地,由于喜的离去……乃至……具足住于第四禅那,苦行道、钝通智,于彼时,禅那为二支——乐、心一境性。此称为「第四禅那」。其余诸法为禅那相应。
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā…pe… pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘pañcamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库于何时修习出世间禅那,导向出离、趣向损减,为了舍断诸邪见,为了证得初地,由于乐的舍断……乃至……具足住于第五禅那,苦行道、钝通智,于彼时,禅那为二支——舍、心一境性。此称为「第五禅那」。其余诸法为禅那相应。
Pañcakaṃ. · 五法
4. Rūpāvacaravipākā4. 色界果报
§630
Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
四禅那——初禅那、第二禅那、第三禅那、第四禅那。
§631
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,何为初禅那?于此,比库于何时为了色界生起而修习道,离诸欲……乃至……具足住于初禅那,地遍,于彼时,有触……乃至……有不散乱。这些法是善的。由于彼色界善业的已作、已积集,果报为离诸欲……乃至……具足住于初禅那,地遍,于彼时,禅那为五支——寻、伺、喜、乐、心一境性。此称为「初禅那」。其余诸法为禅那相应。
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ…pe… paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘pañcamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā…pe….
于此,何为第二禅那?于此,比库于何时为了色界生起而修习道,由于寻伺的止息……乃至……具足住于第二禅那,地遍,于彼时,有触……乃至……有不散乱。这些法是善的。由于彼色界善业的已作、已积集,果报为由于寻伺的止息……乃至……第二禅那……乃至……第三禅那……乃至……第四禅那……乃至……初禅那……乃至……具足住于第五禅那,地遍,于彼时,禅那为二支——舍、心一境性。此称为「第五禅那」。其余诸法为禅那相应……乃至……
5. Arūpāvacaravipākā5. 无色界果报
§632
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,比库于何时为了无色界生起而修习道,完全超越无所有处,具有非想非非想处想,由于乐的舍断……乃至……具足住于第四禅那,于彼时,有触……乃至……有不散乱。这些法是善的。由于彼无色界善业的已作、已积集,果报为完全超越无所有处,具有非想非非想处想,由于乐的舍断……乃至……具足住于第四禅那,于彼时,禅那为二支——舍、心一境性。此称为「第四禅那」。其余诸法为禅那相应。
6. Lokuttaravipākā6. 出世间果报
§633
Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
四禅那——初禅那、第二禅那、第三禅那、第四禅那。
§634
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,何为初禅那?于此,比库于何时修习出世间禅那,导向出离、趣向损减,为了舍断诸邪见,为了证得初地,离诸欲……乃至……具足住于初禅那,苦行道、钝通智,于彼时,有触……乃至……有不散乱。这些法是善的。由于彼出世间善禅那的已作、已修习,果报为离诸欲……乃至……具足住于初禅那,苦行道、钝通智,空,于彼时,禅那为五支——寻、伺、喜、乐、心一境性。此称为「初禅那」。其余诸法为禅那相应。
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ…pe… paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘pañcamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,什么是第二禅那?于此,比库在某时修习出世间禅那,导向出离、趣向损减,为了断除诸邪见,为了证得初地,由于寻伺的止息……(中略)……证入第二禅那而住,苦行道、钝通智,在那时有触……(中略)……有不散乱。这些法是善的。由于那出世间善禅那的已作、已修习,作为果报,由于寻伺的止息……(中略)……第二禅那……(中略)……第三禅那……(中略)……第四禅那……(中略)……初禅那……(中略)……证入第五禅那而住,苦行道、钝通智、空,在那时有二支禅那——舍、心一境性。这被称为「第五禅那」。其余诸法与禅那相应。
7. Rūpārūpāvacarakiriyā7. 色无色界唯作
§635
Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
四禅那——初禅那、第二禅那、第三禅那、第四禅那。
§636
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti – vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati ‘‘paṭhamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,什么是初禅那?于此,比库在某时修习色界禅那,唯作,非善非不善,非业果报,现法乐住,离诸欲……(中略)……证入初禅那而住,地遍,在那时有五支禅那——寻、伺、喜、乐、心一境性。这被称为「初禅那」。其余诸法与禅那相应。
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ…pe… paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘pañcamaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttā.
于此,什么是第二禅那?于此,比库在某时修习色界禅那,唯作,非善非不善,非业果报,现法乐住,由于寻伺的止息……(中略)……第二禅那……(中略)……第三禅那……(中略)……第四禅那……(中略)……初禅那……(中略)……证入第五禅那而住,地遍,在那时有二支禅那——舍、心一境性。这被称为「第五禅那」。其余诸法与禅那相应。
§637
Idha bhikkhu yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti – upekkhā, cittassekaggatā. Idaṃ vuccati ‘‘catutthaṃ jhānaṃ’’. Avasesā dhammā jhānasampayuttāti.
于此,比库在某时修习无色界禅那,唯作,非善非不善,非业果报,现法乐住,完全超越无所有处,具非想非非想处想,由于乐的舍断……(中略)……证入第四禅那而住,在那时有二支禅那——舍、心一境性。这被称为「第四禅那」。其余诸法与禅那相应。
Abhidhammabhājanīyaṃ. · 阿毗达摩分类
3. Pañhāpucchakaṃ
3. 问分
§638
Cattāri jhānāni – idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati…pe… sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
四禅那——于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,证入初禅那而住……(中略)……由于寻伺的止息,内净,心专一性,无寻、无伺,定生喜乐,证入第二禅那而住……(中略)……由于喜的离去,住于舍,具念、正知,以身体验乐,正如诸圣者所说——「舍、具念、乐住」,证入第三禅那而住……(中略)……由于乐的舍断与苦的舍断,先前喜忧已灭没,不苦不乐,舍念清净,证入第四禅那而住。
§639
Catunnaṃ jhānānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?
四禅那中,多少是善的,多少是不善的,多少是无记的……(中略)……多少是有依的,多少是无依的?
1. Tikaṃ1. 三法
§640
Siyā kusalā, siyā abyākatā. Tīṇi jhānāni – etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā sukhāya vedanāya sampayuttā, catutthaṃ jhānaṃ – etthuppannaṃ adukkhamasukhaṃ vedanaṃ ṭhapetvā adukkhamasukhāya vedanāya sampayuttaṃ. Siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Paṭhamaṃ jhānaṃ – etthuppanne vitakkavicāre ṭhapetvā savitakkaṃ savicāraṃ, tīṇi jhānāni avitakkaavicārā. Dve jhānāni – etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, tīṇi jhānāni – etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ – etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ. Neva dassanena na bhāvanāya pahātabbā. Neva dassanena na bhāvanāya pahātabbahetukā. Siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. Siyā mahaggatā, siyā appamāṇā. Tīṇi jhānāni na vattabbā parittārammaṇātipi, mahaggatārammaṇātipi, siyā appamāṇārammaṇā , siyā na vattabbā appamāṇārammaṇāti; catutthaṃ jhānaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ; siyā na vattabbaṃ parittārammaṇantipi, mahaggatārammaṇantipi, appamāṇārammaṇantipi . Siyā majjhimā, siyā paṇītā. Siyā sammattaniyatā, siyā aniyatā. Tīṇi jhānāni na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā maggahetukātipi, maggādhipatinotipi; catutthaṃ jhānaṃ siyā maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ maggārammaṇantipi, maggahetukantipi maggādhipatītipi. Siyā uppannā, siyā anuppannā, siyā uppādino. Siyā atītā, siyā anāgatā, siyā paccuppannā. Tīṇi jhānāni na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi; catutthaṃ jhānaṃ siyā atītārammaṇaṃ, siyā anāgatārammaṇaṃ, siyā paccuppannārammaṇaṃ, siyā na vattabbaṃ atītārammaṇantipi, anāgatārammaṇantipi, paccuppannāramaṇantipi. Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Tīṇi jhānāni bahiddhārammaṇā, catutthaṃ jhānaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ, siyā na vattabbaṃ ajjhattārammaṇantipi, bahiddhārammaṇantipi, ajjhattabahiddhārammaṇantipi. Anidassanaappaṭighā.
可能是善的,可能是无记的。三禅那——除了在此生起的乐受,与乐受相应;第四禅那——除了在此生起的不苦不乐受,与不苦不乐受相应。可能是果报,可能是果报法法,可能是非果报非果报法法。可能是已取应取的,可能是未取应取的,可能是未取不应取的。可能是未杂染能杂染的,可能是未杂染不能杂染的。第一禅那——除了在此生起的寻伺,有寻有伺;三禅那无寻无伺。二禅那——除了在此生起的喜,喜俱行;三禅那——除了在此生起的乐,乐俱行;第四禅那——除了在此生起的舍,舍俱行。非见所断非修所断。非见所断非修所断因。可能是积集趣向的,可能是消散趣向的,可能是非积集趣向非消散趣向的。可能是有学,可能是无学,可能是非有学非无学。可能是广大的,可能是无量的。三禅那不应说为小所缘或广大所缘,可能是无量所缘,可能不应说为无量所缘;第四禅那可能是小所缘,可能是广大所缘,可能是无量所缘;可能不应说为小所缘、广大所缘或无量所缘。可能是中等的,可能是殊胜的。可能是正性决定的,可能是不定的。三禅那非道所缘,可能是道因,可能是道增上,可能不应说为道因或道增上;第四禅那可能是道所缘,可能是道因,可能是道增上,可能不应说为道所缘、道因或道增上。可能是已生起的,可能是未生起的,可能是能生起的。可能是过去的,可能是未来的,可能是现在的。三禅那不应说为过去所缘、未来所缘或现在所缘;第四禅那可能是过去所缘,可能是未来所缘,可能是现在所缘,可能不应说为过去所缘、未来所缘或现在所缘。可能是内的,可能是外的,可能是内外的。三禅那外所缘,第四禅那可能是内所缘,可能是外所缘,可能是内外所缘,可能不应说为内所缘、外所缘或内外所缘。无见无对。
2. Dukaṃ2. 二法
§641
Na hetū, sahetukā, hetusampayuttā, na vattabbā ‘‘hetū ceva sahetukā cā’’ti, sahetukā ceva na ca hetū, na vattabbā ‘‘hetū ceva hetusampayuttā cā’’ti, hetusampayuttā ceva na ca hetū, na hetū sahetukā.
非因,有因,因相应,不应说为「既是因又是有因」,既是有因又非因,不应说为「既是因又是因相应」,既是因相应又非因,非因有因。
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā , siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.
有缘,有为,无见,无对,无色,可能是世间的,可能是出世间的,可能被某些所识知,可能不被某些所识知。
No āsavā, siyā sāsavā, siyā anāsavā, āsavavippayuttā, na vattabbā ‘‘āsavā ceva sāsavā cā’’ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā ‘‘sāsavā ceva no ca āsavā’’ti. Na vattabbā ‘‘āsavā ceva āsavasampayuttā cāti’’pi, āsavasampayuttā ceva no ca āsavātipi. Siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā.
非漏,可能是有漏的,可能是无漏的,漏不相应,不应说为「既是漏又是有漏」,可能既是有漏又非漏,可能不应说为「既是有漏又非漏」。不应说为「既是漏又是漏相应」或「既是漏相应又非漏」。可能是漏不相应有漏,可能是漏不相应无漏。
No saṃyojanā…pe… no ganthā…pe… no oghā…pe… no yogā…pe… no nīvaraṇā…pe… no parāmāsā…pe… sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṃsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṃsaṭṭhasamuṭṭhānā, cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.
非结……乃至……非缚……乃至……非暴流……乃至……非轭……乃至……非盖……乃至……非执取……乃至……有所缘,非心,心所,心相应,心俱生,心等起,心同食,心随转,心俱生等起,心俱生等起同食,心俱生等起随转,外,非取,可能是已取的,可能是未取的。
No upādānā…pe… no kilesā…pe… na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā. Paṭhamaṃ jhānaṃ – etthuppannaṃ vitakkaṃ ṭhapetvā savitakkaṃ, tīṇi jhānāni avitakkā. Paṭhamaṃ jhānaṃ – etthuppannaṃ vicāraṃ ṭhapetvā savicāraṃ, tīṇi jhānāni avicārā. Dve jhānāni – etthuppannaṃ pītiṃ ṭhapetvā sappītikā, dve jhānāni appītikā. Dve jhānāni – etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, dve jhānāni na pītisahagatā. Tīṇi jhānāni – etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ na sukhasahagataṃ. Catutthaṃ jhānaṃ – etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ, tīṇi jhānāni upekkhāsahagatā, na kāmāvacarā, siyā rūpāvacarā, siyā na rūpāvacarā, tīṇi jhānāni na arūpāvacarā, catutthaṃ jhānaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ, siyā pariyāpannā, siyā apariyāpannā, siyā niyyānikā, siyā aniyyānikā, siyā niyatā, siyā aniyatā, siyā sauttarā, siyā anuttarā, araṇāti.
非取……乃至……非烦恼……乃至……非见所断,非修所断,非见所断因,非修所断因。第一禅那——除了在此生起的寻,有寻;三禅那无寻。第一禅那——除了在此生起的伺,有伺;三禅那无伺。二禅那——除了在此生起的喜,有喜;二禅那无喜。二禅那——除了在此生起的喜,喜俱行;二禅那非喜俱行。三禅那——除了在此生起的乐,乐俱行;第四禅那非乐俱行。第四禅那——除了在此生起的舍,舍俱行;三禅那舍俱行。非欲界,可能是色界,可能非色界,三禅那非无色界,第四禅那可能是无色界,可能非无色界,可能是所摄的,可能是不摄的,可能是出离的,可能是非出离的,可能是决定的,可能是不定的,可能是有上的,可能是无上的,无诤。
Pañhāpucchakaṃ. · 问分
Jhānavibhaṅgo niṭṭhito. · 禅那分别完