13. Jhānasaṃyuttaṃ · 13. 禅那相应复注
13. Jhānasaṃyuttaṃ十三、禅那相应
1. Samādhimūlakasamāpattisuttavaṇṇanā一、《以定为根本的等至经》注释
§662
662.Samādhikusaloti samādhismiṃ kusalo. Tayidaṃ samādhikosallattaṃ saha jhānaṅgayogena catubbidho jhānasamādhi, tasmā taṃ taṃ vibhāgaṃ jānantassa siddhaṃ hotīti āha – ‘‘paṭhamaṃ jhāna’’ntiādi. Tattha vitakkavicārapītisukhekaggatāvasena paṭhamaṃ pañcaṅgikaṃ, pītisukhekaggatāvasena dutiyaṃ tivaṅgikaṃ, sukhekaggatāvasena tatiyaṃ duvaṅgikaṃ, upekkhekaggatāvasena catutthaṃ duvaṅgikamevāti evaṃ tasmiṃ tasmiṃ jhāne taṃtaṃaṅgānaṃ vavatthāne kusalo. Samāpattikusaloti samāpajjane kusalo. Hāsetvāti tosetvā. Kallaṃ katvāti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇañca samādhānena samāpajjane cittaṃ samatthaṃ katvā. Sesapadānīti sesā tayo koṭṭhāsā. Tatiyādīsu nayesu akusalopi jhānatthāya paṭipannattā ‘‘jhāyītevā’’ti vutto.
善于定者谓之定中善者。此所谓定善，随着修习禅那法门，有四种禅定，故对各禅之分别秉持通达，于一禅云『初禅』等。其初禅，借由思维、反思、喜悦及乐之最初结合而具足；第二禅，则由喜悦及乐之三重结合成；第三禅，以乐之结合为二；第四禅，唯有舍念结合，亦二重也。是故于各禅中，各部份之详细内涵皆为善。入定善者，即入定时之善也。笑者，谓令心怡乐之意。断绝者，借定之对立法远离及令其配合因缘，令心有为入定所能治伏。余下诸节，谓余三结（收支）、经次诸习，对于不善之禅行亦曾有所依，以此有『禅修者』之谓。
Samādhimūlakasamāpattisuttavaṇṇanā niṭṭhitā. · 《以定为根本的等至经》注释完毕。
2-55. Samādhimūlakaṭhitisuttādivaṇṇanā二至五十五、《以定为根本的住立经》等注释
§663-716
663-716. Dutiyādisuttesu ṭhitikusaloti ettha antogadhahetuattho ṭhiti-saddo, tasmiñca pana kusaloti atthoti āha – ‘‘jhānaṃ ṭhapetuṃ akusalo’’ti. Sattaṭṭhaaccharāmattanti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ na sakkoti adhiṭṭhānavasībhāvassa anipphāditattā. Yathāparicchedena kālena vuṭṭhātuṃ na sakkoti vuṭṭhānavasībhāvassa anipphāditattā. Kallaṃ jātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāvena kasiṇārammaṇesu ‘‘idaṃ nāma asukassā’’ti visayavasena samāpajjituṃ asakkonto na samādhismiṃ ārammaṇakusalo. Na samādhismiṃ gocarakusaloti samādhismiṃ nipphāditabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare ca satisampajaññavirahito akusalo. Keci pana ‘‘kammaṭṭhānagocaro paṭhamajjhānādikaṃ, ‘evaṃ samāpajjitabbaṃ, evaṃ bahulīkātabba’nti ajānanto tattha akusalo nāmā’’ti vadanti. Kammaṭṭhānaṃ abhinīharitunti kammaṭṭhānaṃ visesabhāgiyatāya abhinīharituṃ akusalo. Sakkaccakārīti cittīkārī. Sātaccakārīti niyatakārī. Samādhissa upakārakadhammāti appanākosallā. Samāpattiādīhīti ādi-saddena sakkaccakāripadādīnaṃyeva saṅgaho daṭṭhabbo catukkānaṃ vuttattā. Tenāha ‘‘yojetvā catukkā vuttā’’ti. Lokiyajjhānavaseneva kathitaṃ ‘‘samādhikusalo’’tiādinā nayena desanāya pavattattā. Na hi lokuttaradhammesu akosallaṃ nāma labbhati. Yadi akosallaṃ, na kusalasaddena visesitabbatā siyāti.
第二等及诸后续经中，关于定善者，此处从内在深意角度讲其立尽，『立』语含义以『立止』之义释，谓于此善者，意谓「禅不善以持定」也。所谓七七重林量，指七十二重境，片刻间无法持定禅，缘自决心状态未被建立。犹如部分章节尚未现身，因现身状态尚未确立。『断绝已生』者，谓断念已生之意，因断念已生，故不能以该断念状态入定，故非入定之资。非定的境地善者，谓于定中，因有臂处、修习住处、比库行为所缘界，及正念正智缺失，故为不善。然亦有说法谓「行为所缘境界，从初禅等起，应当如此入定，应广泛修习」，对此不知者云「彼处为不善」者。所谓行为所缘，指行为所缘特殊部分。心起作者者。常作者，谓有定时心作。谓有助于定之法者，是定之方便慧也。入定等义，即以先句头之有定方便等说法，见四句已述。于是谓『合于此四而说』。以世间禅之军行讲，其以定善等名宣扬说法。非天下世外法中，不得名为不善。若谓不善，则不应以善名为区别也。
Samādhimūlakaṭhitisuttādivaṇṇanā niṭṭhitā. · 《以定为根本的住立经》等注释完毕。
Jhānasaṃyuttavaṇṇanā niṭṭhitā. · 禅那相应注释完毕。
Niṭṭhitā ca sāratthappakāsiniyā · 《显扬真义》的《相应部注疏》蕴品释义已完成。
Saṃyuttanikāya-aṭṭhakathāya khandhavaggavaṇṇanā. · 《相应部注疏》蕴品释义。