17. Jhānapaccayo · 17. Jhānapaccayo
17. Jhānapaccayo17. 禅那缘
Satta jhānaṅgāni jhānapaccayo, vitakko vicāro pīti somanassaṃ domanassaṃ upekkhā ekaggatā. Tehi sahajātā pañcaviññāṇavajjitā cittacetasikadhammā ca rūpadhammā ca tassa paccayuppannā.
七支禅那为禅那的条件。此七为：思维、辨别、喜、乐、舍、专注。这些与之共生，断除五识，心及心所法及色法皆由此条件而生。
Kenaṭṭhena jhānanti. Upanijjhāyanaṭṭhena jhānaṃ. Upanijjhāya naṭṭhenāti ca manasā ārammaṇaṃ upagantvā nijjhāyanaṭṭhena pekkhanaṭṭhena. Yathā hi issāso dūre ṭhatvā khuddake lakkhamaṇḍale saraṃ pavesento hatthehi saraṃ ujukañca niccalañca katvā maṇḍalañca vibhūtaṃ katvā cakkhunā nijjhāyanto paveseti. Evameva imehi aṅgehi cittaṃ ujukañca niccalañca katvā ārammaṇañca vibhūtaṃ katvā nijjhāyanto puggalo upanijjhāyatīti vuccati. Evaṃ upanijjhāyitvā yaṃkiñci kāyakammaṃ vā vacīkammaṃ vā manokammaṃ vā karonto avirajjhamāno karoti.
何以名为禅那？因止息烦恼故名为禅那。止息，即心专注于所缘，达止息的境地。如射手站远，以小靶为目标，专注射箭，将箭直稳，保持不动，观察中心靶。而心亦复如是，用此诸支包围住心，使之坚定不动，专注于所缘，故名禅那。由止息烦恼，所作一切身语意业，虽作之，心不染著。
Tattha kāyakammaṃ nāma abhikkamappaṭikkamādikaṃ vuccati. Vacīkammaṃ nāma akkharavaṇṇaparipuṇṇaṃ vacībhedakaraṇaṃ vuccati. Manokammaṃ nāma yaṃkiñci manasā ārammaṇavibhāvanaṃ vuccati. Dānakammaṃ vā pāṇātipāta kammaṃ vā anurūpehi jhānaṅgehi vinā dubbalena cittena kātuṃ na sakkā hoti. Esa nayo sesesu kusalākusala kammesūti.
其中心业谓身行，包括前进、后退、左右等行为。语业谓充满字声之言语，能分别语义。意业谓心念专注所缘之活动。布施业或杀生业等不相应于禅那诸支，因心力不足，难以作是业。这是余余善恶业的涵义。
Ayañca attho vitakkādīnaṃ jhānaṅgadhammānaṃ visuṃ visuṃ sabhāva lakkhaṇehi dīpetabbo. Sampayuttadhamme ārammaṇābhiniropana lakkhaṇo vitakko, so cittaṃ ārammaṇe daḷhaṃ niyojeti. Ārammaṇānumajjanalakkhaṇo vicāro, so cittaṃ ārammaṇe daḷhaṃ saṃyojeti. Ārammaṇasampiyāyanalakkhaṇāpīti, sā cittaṃ ārammaṇe parituṭṭhaṃ karoti. Tissopi vedanā ārammaṇarasānu bhavanalakkhaṇā, tāpi cittaṃ ārammaṇe iṭṭhāniṭṭhamajjhattarasānubhavana kiccena daḷhappaṭibaddhaṃ karonti. Samādhānalakkhaṇā ekaggatā, sāpi cittaṃ ārammaṇe niccalaṃ katvā ṭhapetīti. Jhānapaccayadīpanā niṭṭhitā.
此中禅那诸支法之义，当悉依其自如本性分别明示。与缘相应法称思维，能使心坚定专注于所缘。以忆念法称辨别，能使心密合于所缘。以和悦称喜，能使心欢喜所缘。以宁静称乐，能使心安适所缘。以平等无分别称舍，能使心对所缘不起散乱。以专注称一心不乱，能使心住所缘而不动摇。这便是禅那条件之示现已毕。