12. Jhānavibhaṅgo

1. Suttantabhājanīyaṃ

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 [sammiñjite (sī. syā.)] 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 [manussarāhaseyyakaṃ (sī. syā.)] 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.

Mātikā

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.



12. 禅那分别
1. 经分别
508. 此处，比丘住于守护别解脱律仪，具足威仪行处，于微细罪中见怖畏，受持学处而学习，守护诸根门，于食知量，初夜后夜精勤修习觉寤瑜伽，恒常、机警，修习觉支诸法。他于前进、后退时正知而作，于观看、环顾时正知而作，于屈伸时正知而作，于持僧伽梨、钵、衣时正知而作，于食、饮、咀嚼、品尝时正知而作，于大小便利时正知而作，于行、住、坐、卧、醒、语、默时正知而作。他亲近远离的住处——林野、树下、山岳、峡谷、山洞、冢间、林薮、露地、草堆，少声、少响、无人、隐蔽、适合禅思。他或往林野，或往树下，或往空闲处，结跏趺坐，端正其身，系念在前。他断除对世间的贪欲，以离贪之心而住，净化其心离贪欲。断除瞋恚与嗔怒，以无瞋之心而住，对一切众生怀有慈悲，净化其心离瞋恚与嗔怒。断除昏沉睡眠，离昏沉睡眠而住，具光明想，正念正知，净化其心离昏沉睡眠。断除掉举恶作，无掉举而住，内心寂静，净化其心离掉举恶作。断除疑惑，度脱疑惑而住，于善法无疑，净化其心离疑惑。他断除这五盖，舍弃污染心、削弱慧力的烦恼，离诸欲、离不善法，有寻有伺，具足由离生喜乐，证得初禅而住；寻伺寂静，内心清净，心专一性，无寻无伺，具足由定生喜乐，证得第二禅而住；离喜，住于舍，具念正知，以身受乐，如圣者所说："舍念乐住"，证得第三禅而住；断乐、断苦，先前的喜忧已灭，不苦不乐，具足舍念清净，证得第四禅而住；超越一切色想，灭有对想，不作意种种想，"虚空无边"，证得空无边处而住；超越一切空无边处，"识无边"，证得识无边处而住；超越一切识无边处，"无所有"，证得无所有处而住；超越一切无所有处，证得非想非非想处而住。
纲要
509. "此处"是指在此见解中，在此忍受中，在此爱好中，在此接受中，在此法中，在此律中，在此法律中，在此教说中，在此梵行中，在此师教中。因此称为"此处"。

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.

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.

512. ‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.

513. ‘‘Ācāragocarasampanno’’ti atthi ācāro, atthi anācāro.

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 [muggasuppatāya (sī.)] vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti – ayaṃ vuccati ‘‘anācāro’’.

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’’.



510. "比丘"是指：以通称为比丘，以自称为比丘，因乞食而为比丘，因行乞而为比丘，因从事乞食而为比丘，因穿破衣而为比丘，因破除恶不善法而为比丘，因已破除恶不善法而为比丘，因部分断除烦恼而为比丘，因全部断除烦恼而为比丘，有学比丘，无学比丘，非有学非无学比丘，最上比丘，贤善比丘，精华比丘，核心比丘，由和合僧团以白四羯磨如法受具足戒而为比丘。
511. "别解脱"是指：戒、基础、开始、行为、防护、律仪、解脱、最上解脱、善法的成就。律仪是指：身不违犯，语不违犯，身语不违犯。律仪是指：具足、成就、达到、获得、成就、具有此别解脱律仪。因此称为"守护别解脱律仪"。
512. "住"是指：行、转、护持、维持、存续、行走、安住。因此称为"住"。
513. "具足威仪行处"是指：有威仪，有非威仪。
其中，什么是非威仪？身体违犯，语言违犯，身语违犯——这称为"非威仪"。一切恶戒也是非威仪。此处，某人以竹制品布施，或以钵布施，或以花布施，或以果布施，或以沐浴用品布施，或以齿木布施，或以谄媚，或以豆汤，或以侍奉，或以腿部按摩，或以佛所呵责的种种邪命而活命——这称为"非威仪"。
其中，什么是威仪？身体不违犯，语言不违犯，身语不违犯——这称为"威仪"。一切戒律仪也是威仪。此处，某人不以竹制品布施，不以钵布施，不以花布施，不以果布施，不以沐浴用品布施，不以齿木布施，不以谄媚，不以豆汤，不以侍奉，不以腿部按摩，不以佛所呵责的种种邪命而活命——这称为"威仪"。

514. ‘‘Gocaro’’ti atthi gocaro, atthi agocaro.

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’’.

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.

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.

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.



514. "行处"是指：有行处，有非行处。
其中，什么是非行处？此处，某人以妓女为行处，或以寡妇为行处，或以成年少女为行处，或以阉人为行处，或以比丘尼为行处，或以酒馆为行处，与国王、大臣、外道、外道弟子等不适宜交往的人交往而住；或者亲近、亲昵、侍奉那些无信、不敬、非如水井、辱骂、责骂、不欲利、不欲益、不欲安乐、不欲安稳的家庭，对比丘、比丘尼、优婆塞、优婆夷——这称为"非行处"。
其中，什么是行处？此处，某人不以妓女为行处，不以寡妇为行处，不以成年少女为行处，不以阉人为行处，不以比丘尼为行处，不以酒馆为行处，不与国王、大臣、外道、外道弟子等不适宜交往的人交往而住；或者亲近、亲昵、侍奉那些有信、敬信、如水井、如明灯、如仙人之风、欲利、欲益、欲安乐、欲安稳的家庭，对比丘、比丘尼、优婆塞、优婆夷——这称为"行处"。如是，具足、成就、达到、获得、成就、具有此威仪和此行处。因此称为"具足威仪行处"。
515. "于微细罪中见怖畏"，其中什么是微细罪？那些微小的、轻微的、轻易的、被认为轻微的、应当防护的、应当律仪的、应当生起心的、与作意相关的过失——这些称为"微细罪"。如是，于这些微细罪中见过失、见怖畏、见过患、见出离。因此称为"于微细罪中见怖畏"。
516. "受持学处而学习"，其中什么是学？有四种学——比丘的比丘学，比丘尼的比丘尼学，优婆塞的优婆塞学，优婆夷的优婆夷学。这些称为"诸学"。如是，于这些学中，全面地、一切方面地、完全地、无余地、无遗漏地受持而行。因此称为"受持学处而学习"。

517. ‘‘Indriyesu guttadvāro’’ti atthi indriyesu guttadvāratā, atthi aguttadvāratā.

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’’.

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.

518. ‘‘Bhojane mattaññū’’ti atthi bhojane mattaññutā, atthi bhojane amattaññutā.

Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati ‘‘bhojane amattaññutā’’ti.

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.



517. "守护诸根门"是指：有守护诸根门，有不守护诸根门。
其中，什么是不守护诸根门？此处，某人以眼见色后，取相、取随相。由于他住于不防护眼根，贪忧等恶不善法会随之而来，他不为防护而修习，不守护眼根，不于眼根生起防护。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，取相、取随相。由于他住于不防护意根，贪忧等恶不善法会随之而来，他不为防护而修习，不守护意根，不于意根生起防护。对这六根的不守护、不保护、不防卫、不防护——这称为"不守护诸根门"。
其中，什么是守护诸根门？此处，某人以眼见色后，不取相、不取随相。由于他住于不防护眼根，贪忧等恶不善法会随之而来，他为防护而修习，守护眼根，于眼根生起防护。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。由于他住于不防护意根，贪忧等恶不善法会随之而来，他为防护而修习，守护意根，于意根生起防护。对这六根的守护、保护、防卫、防护——这称为"守护诸根门"。他具足、成就、达到、获得、成就、具有此守护诸根门。因此称为"守护诸根门"。
518. "于食知量"是指：有于食知量，有于食不知量。
其中，什么是于食不知量？此处，某人不如理思惟而食用食物，为嬉戏、为骄慢、为装饰、为庄严。于此不知足、不知量、不如理思惟于食——这称为"于食不知量"。
其中，什么是于食知量？此处，某人如理思惟而食用食物——"不为嬉戏、不为骄慢、不为装饰、不为庄严，仅为维持此身体的存续、维持、止息伤害、资助梵行，如是我将除去旧受，不生新受，我将得以存活，无过且安住。"于此知足、知量、如理思惟于食——这称为"于食知量"。他具足、成就、达到、获得、成就、具有此于食知量。因此称为"于食知量"。

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 [pādena pādaṃ (syā.)] accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimayāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto.

520. ‘‘Sātacca’’nti. Yo cetasiko vīriyārambho…pe… sammāvāyāmo.

521. ‘‘Nepakka’’nti. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.

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.

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.

524. Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati ‘‘sati’’.

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.




519. 比丘如何在前夜后夜精勤不眠呢?在此,比丘白天以经行和坐禅来净化心中的障碍法,初夜以经行和坐禅来净化心中的障碍法,中夜右胁而卧,采取狮子卧姿,一足叠一足,具念正知,心中忆持起身之想,后夜起身,以经行和坐禅来净化心中的障碍法。比丘如是在前夜后夜精勤不眠。
520. "精进"是指心中的精进发起、...、正精进。
521. "明智"是指智慧、了知、...、无痴、择法、正见。
522. "修习菩提分法"是指什么?菩提分法有七觉支:念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。这些称为"菩提分法"。他如是修习、培育、多作这些菩提分法。因此称为"修习菩提分法"。
523. 比丘如何在前进后退时保持正知,在观看环顾时保持正知,在屈伸时保持正知,在持僧伽梨、钵、衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行住坐卧、觉醒、语言、沉默时保持正知?在此,比丘具念正知而前进,具念正知而后退,具念正知而观看,具念正知而环顾,具念正知而屈,具念正知而伸,具念正知而持僧伽梨、钵、衣,具念正知而吃喝咀嚼品尝,具念正知而大小便,具念正知而行住坐卧、觉醒、语言、沉默。
524. 其中什么是念?凡是念、随念、忆念、念、忆持、不忘失、不迷糊、念、念根、念力、正念,这称为"念"。
525. "正知"是指什么?凡是智慧、了知、简择、遍简择、择法、观察、辨别、重新辨别、贤明、善巧、明智、分别、思惟、考察、广慧、导引、观、正知、刺激、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"。他具足此念与此正知...具备。比丘如是具念正知而前进,具念正知而后退,具念正知而观看,具念正知而环顾,具念正知而屈,具念正知而伸,具念正知而持僧伽梨、钵、衣,具念正知而吃喝咀嚼品尝,具念正知而大小便,具念正知而行住坐卧、觉醒、语言、沉默。

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.

527. ‘‘Senāsana’’nti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi [bimbohanampi (sī. syā.)] 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.

528. ‘‘Vivittaṃ senāsanaṃ bhajatī’’ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. Tena vuccati ‘‘vivittaṃ senāsanaṃ bhajatī’’ti.

529. ‘‘Arañña’’nti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ.

530. ‘‘Rukkhamūla’’nti rukkhamūlaṃyeva rukkhamūlaṃ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṃyeva susānaṃ. Abbhokāsoyeva abbhokāso. Palālapuñjoyeva palālapuñjo.

531. ‘‘Vanapattha’’nti dūrānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti bhīsanakānametaṃ [bhiṃsanakānametaṃ (sī. syā.)] senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti salomahaṃsānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti pariyantānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti na manussūpacārānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti durabhisambhavānametaṃ senāsanānaṃ adhivacanaṃ.

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.

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.

534. ‘‘Araññagato vā rukkhamūlagato vā suññāgāragato vā’’ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.

535. ‘‘Nisīdati pallaṅkaṃ ābhujitvā’’ti nisinno hoti pallaṅkaṃ ābhujitvā.

536. ‘‘Ujuṃ kāyaṃ paṇidhāyā’’ti ujuko hoti kāyo ṭhito paṇihito.

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.

538. ‘‘Abhijjhaṃ loke pahāyā’’ti tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’.

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.

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.



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.

527. ‘‘Senāsana’’nti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi [bimbohanampi (sī. syā.)] 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.

528. ‘‘Vivittaṃ senāsanaṃ bhajatī’’ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. Tena vuccati ‘‘vivittaṃ senāsanaṃ bhajatī’’ti.

529. ‘‘Arañña’’nti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ.

530. ‘‘Rukkhamūla’’nti rukkhamūlaṃyeva rukkhamūlaṃ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṃyeva susānaṃ. Abbhokāsoyeva abbhokāso. Palālapuñjoyeva palālapuñjo.

531. ‘‘Vanapattha’’nti dūrānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti bhīsanakānametaṃ [bhiṃsanakānametaṃ (sī. syā.)] senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti salomahaṃsānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti pariyantānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti na manussūpacārānametaṃ senāsanānaṃ adhivacanaṃ. ‘‘Vanapattha’’nti durabhisambhavānametaṃ senāsanānaṃ adhivacanaṃ.

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.

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.

534. ‘‘Araññagato vā rukkhamūlagato vā suññāgāragato vā’’ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.

535. ‘‘Nisīdati pallaṅkaṃ ābhujitvā’’ti nisinno hoti pallaṅkaṃ ābhujitvā.

536. ‘‘Ujuṃ kāyaṃ paṇidhāyā’’ti ujuko hoti kāyo ṭhito paṇihito.

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.

538. ‘‘Abhijjhaṃ loke pahāyā’’ti tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’.

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.

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.




"寂静"意味着即使住处在近处，它也没有被在家人和出家人所挤满。因此它是寂静的。即使住处在远处，它也没有被在家人和出家人所挤满。因此它是寂静的。
"住处"意味着床是住处，椅子是住处，垫子是住处，枕头是住处，精舍是住处，半圆顶房子是住处，楼房是住处，平顶房是住处，石窟是住处，洞穴是住处，树下是住处，竹丛是住处。比丘们居住的任何地方，所有这些都是住处。
"亲近寂静住处"意味着他亲近、接近、造访、经常造访、频繁造访这种寂静的住处。因此说"亲近寂静住处"。
"林野"意味着出了村界标杆以外的所有地方都是林野。
"树下"就是指树下。"山"就是指山。"山谷"就是指山谷。"山洞"就是指山洞。"坟场"就是指坟场。"露天"就是指露天。"草堆"就是指草堆。
"偏僻处"是这些远离的住处的代称。"偏僻处"是这些森林密处的住处的代称。"偏僻处"是这些可怕的住处的代称。"偏僻处"是这些令人毛骨悚然的住处的代称。"偏僻处"是这些边远的住处的代称。"偏僻处"是这些人迹罕至的住处的代称。"偏僻处"是这些难以到达的住处的代称。
"少声音"意味着即使住处在近处，它也没有被在家人和出家人所挤满。因此它少声音。即使住处在远处，它也没有被在家人和出家人所挤满。因此它少声音。
"少噪音"就是指少声音的地方就是少噪音的地方。少噪音的地方就是寂静的地方。寂静的地方就是适合隐居的地方。适合隐居的地方就是适合独处的地方。
"到林野，或到树下，或到空闲处"意味着他或者到林野，或者到树下，或者到空闲处。
"结跏趺坐"意味着他结跏趺坐而坐。
"端正身体"意味着他的身体笔直、挺立、安置好。
"安立正念于面前"中，什么是念?凡是念、随念、忆念等等正念 - 这被称为"念"。这念被建立、很好地建立在鼻尖或嘴唇上。因此说"安立正念于面前"。
"于世间舍离贪欲"中，什么是贪欲?凡是贪、贪著等等心的贪著 - 这被称为"贪欲"。
什么是世间?五取蕴是世间 - 这被称为"世间"。这贪欲在这个世间被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、被干枯、被完全干枯、被终止。因此说"于世间舍离贪欲"。
"以离贪欲之心

540. ‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.

541. ‘‘Abhijjhāya cittaṃ parisodhetī’’ti tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’.

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.

542. ‘‘Byāpādapadosaṃ pahāyā’’ti atthi byāpādo, atthi padoso.

Tattha katamo byāpādo? Yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ [dūsanā dūsitattaṃ (syā.)] byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘byāpādo’’.

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.

543. ‘‘Abyāpannacitto’’ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ…pe… tajjāmanoviññāṇadhātu – idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ abyāpannaṃ hoti. Tena vuccati ‘‘abyāpannacitto’’ti.

544. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

545. ‘‘Byāpādapadosā cittaṃ parisodhetī’’ti. Atthi byāpādo atthi padoso.

Tattha katamo byāpādo? Yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati ‘‘byāpādo’’.

Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo.

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.

546. ‘‘Thinamiddhaṃ pahāyā’’ti atthi thinaṃ [thīnaṃ (sī. syā.)], atthi middhaṃ.

Tattha katamaṃ thinaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ [thīyanā thīyitattaṃ (sī. syā.)] cittassa – idaṃ vuccati ‘‘thinaṃ’’.

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.

547. ‘‘Vigatathinamiddho’’ti. Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati ‘‘vigatathinamiddho’’ti.

548. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

549. ‘‘Ālokasaññī’’ti. Tattha katamā saññā? Yā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati ‘‘saññā’’. Ayaṃ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. Tena vuccati ‘‘ālokasaññī’’ti.



540. "安住"意味着他行动、运转、维持、存活、生存、行走、安住。因此说"安住"。
541. "净化心使之远离贪欲"中，什么是贪欲？凡是贪、贪著等等心的贪著 - 这被称为"贪欲"。
什么是心？凡是心、意、意识等等相应的意识界 - 这被称为"心"。这心从这贪欲中被净化、被完全净化、被彻底净化、被解脱、被完全解脱、被彻底解脱。因此说"净化心使之远离贪欲"。
542. "舍离瞋恚嫌恨"中，有瞋恚，有嫌恨。
什么是瞋恚？凡是心的愤怒、反感、敌意、对抗、恼怒、激怒、大怒、憎恨、嫌恨、极度嫌恨、心的恶意、意的嫌恨、忿怒、发怒、忿怒状态、憎恨、憎恨状态、恶意、恶意状态、敌意、对抗、暴躁、粗暴、心不满意 - 这被称为"瞋恚"。
什么是嫌恨？凡是瞋恚就是嫌恨，凡是嫌恨就是瞋恚。这瞋恚和这嫌恨被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离瞋恚嫌恨"。
543. "无瞋恚之心"中，什么是心？凡是心、意、意识等等相应的意识界 - 这被称为"心"。这心是无瞋恚的。因此说"无瞋恚之心"。
544. "安住"...因此说"安住"。
545. "净化心使之远离瞋恚嫌恨"。有瞋恚，有嫌恨。
什么是瞋恚？凡是心的愤怒...暴躁、粗暴、心不满意 - 这被称为"瞋恚"。
什么是嫌恨？凡是瞋恚就是嫌恨，凡是嫌恨就是瞋恚。
什么是心？凡是心、意、意识等等相应的意识界 - 这被称为"心"。这心从这瞋恚嫌恨中被净化、被完全净化、被彻底净化、被解脱、被完全解脱、被彻底解脱。因此说"净化心使之远离瞋恚嫌恨"。
546. "舍离昏沉睡眠"中，有昏沉，有睡眠。
什么是昏沉？凡是心的不适业性、不堪任性、萎靡、沉沦、沉滞、沉沦状态、昏沉、昏昧、昏昧状态 - 这被称为"昏沉"。
什么是睡眠？凡是身体的不适业性、不堪任性、包裹、完全包裹、内在阻碍、睡眠、打瞌睡、睡眠状态、睡着状态 - 这被称为"睡眠"。这昏沉和这睡眠被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离昏沉睡眠"。
547. "远离昏沉睡眠"意味着由于昏沉睡眠被舍断、被吐出、被释放、被断除、被弃绝、被断除并弃绝。因此说"远离昏沉睡眠"。
548. "安住"...因此说"安住"。
549. "具光明想"中，什么是想？凡是想、认知、认知状态 - 这被称为"想"。这想是光明的、开放的、清净的、明亮的。因此说"具光明想"。

550. ‘‘Sato sampajāno’’ti. Tattha katamā sati? Yā sati anussati …pe… sammāsati – ayaṃ vuccati ‘‘sati’’.

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.

551. ‘‘Thinamiddhā cittaṃ parisodhetī’’ti. Atthi thinaṃ, atthi middhaṃ.

Tattha katamaṃ thinaṃ…pe… idaṃ vuccati ‘‘thinaṃ’’.

Tattha katamaṃ middhaṃ…pe… idaṃ vuccati ‘‘middhaṃ’’.

Tattha katamaṃ cittaṃ…pe… idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘thinamiddhā cittaṃ parisodhetī’’ti.

552. ‘‘Uddhaccakukkuccaṃ pahāyā’’ti atthi uddhaccaṃ, atthi kukkuccaṃ.

Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.

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.

553. ‘‘Anuddhato’’ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati ‘‘anuddhato’’ti.

554. ‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.

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.

556. ‘‘Uddhaccakukkuccā cittaṃ parisodhetī’’ti atthi uddhaccaṃ, atthi kukkuccaṃ.

Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati ‘‘uddhaccaṃ’’.

Tattha katamaṃ kukkuccaṃ…pe… idaṃ vuccati ‘‘kukkuccaṃ’’.

Tattha katamaṃ cittaṃ…pe… idaṃ vuccati ‘‘cittaṃ’’. Idaṃ cittaṃ imamhā uddhaccakukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati ‘‘uddhaccakukkuccā cittaṃ parisodhetī’’ti.

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.

558. ‘‘Tiṇṇavicikiccho’’ti, imaṃ vicikicchaṃ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. Tena vuccati ‘‘tiṇṇavicikiccho’’ti.

559. ‘‘Akathaṃkathī kusalesu dhammesū’’ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṃkathī hoti nikkathaṃkathī vikathaṃkatho. Tena vuccati ‘‘akathaṃkathī kusalesu dhammesū’’ti.



550. "具念正知"中，什么是念？凡是念、随念等等正念 - 这被称为"念"。
什么是正知？凡是慧、了知等等无痴、择法、正见 - 这被称为"正知"。因此，他具备这念和这正知...具足。因此说"具念正知"。
551. "净化心使之远离昏沉睡眠"中，有昏沉，有睡眠。
什么是昏沉...这被称为"昏沉"。
什么是睡眠...这被称为"睡眠"。
什么是心...这被称为"心"。这心从这昏沉睡眠中被净化、被完全净化、被彻底净化、被解脱、被完全解脱、被彻底解脱。因此说"净化心使之远离昏沉睡眠"。
552. "舍离掉举恶作"中，有掉举，有恶作。
什么是掉举？凡是心的掉举、不平静、心的散乱、心的躁动 - 这被称为"掉举"。
什么是恶作？对不适当的事认为是适当的，对适当的事认为是不适当的，对无罪的事认为有罪，对有罪的事认为无罪，这种恶作、后悔、后悔状态、心的悔恨、意的不安 - 这被称为"恶作"。这掉举和这恶作被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离掉举恶作"。
553. "无掉举"意味着由于掉举恶作被舍断、被吐出、被释放、被断除、被弃绝、被断除并弃绝。因此说"无掉举"。
554. "安住"...因此说"安住"。
555. "内心平静"中，什么是心？凡是心、意、意识等等相应的意识界 - 这被称为"心"。这心在内在是平静的、安宁的、宁静的。因此说"内心平静"。
556. "净化心使之远离掉举恶作"中，有掉举，有恶作。
什么是掉举？凡是心的掉举、不平静、心的散乱、心的躁动 - 这被称为"掉举"。
什么是恶作...这被称为"恶作"。
什么是心...这被称为"心"。这心从这掉举恶作中被净化、被完全净化、被彻底净化、被解脱、被完全解脱、被彻底解脱。因此说"净化心使之远离掉举恶作"。
557. "舍离疑惑"中，什么是疑惑？凡是怀疑、疑虑、疑虑状态、犹豫、疑惑、举棋不定、两难、不确定、摇摆、徘徊、不能深入、心的战栗、意的不安 - 这被称为"疑惑"。这疑惑被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离疑惑"。
558. "度脱疑惑"

560. ‘‘Vicikicchāya cittaṃ parisodhetī’’ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ chambhitattaṃ cittassa manovilekho – ayaṃ vuccati ‘‘vicikicchā’’.

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.

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.

562. ‘‘Cetaso upakkilese’’ti ime pañca nīvaraṇā cittassa upakkilesā.

563. ‘‘Paññāya dubbalīkaraṇe’’ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. Tena vuccati ‘‘paññāya dubbalīkaraṇe’’ti.

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’’.

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.

565. ‘‘Savitakkaṃ savicāra’’nti atthi vitakko, atthi vicāro.

Tattha katamo vitakko? Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.

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.

566. ‘‘Vivekaja’’nti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā – te imasmiṃ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati ‘‘vivekaja’’nti.

567. ‘‘Pītisukha’’nti atthi pīti, atthi sukhaṃ.

Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ vuccati ‘‘pīti’’.

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.

568. ‘‘Paṭhama’’nti gaṇanānupubbatā [gaṇanānupubbato (syā.) evamuparipi] paṭhamaṃ. Idaṃ paṭhamaṃ samāpajjatīti paṭhamaṃ.

569. ‘‘Jhāna’’nti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā.

570. ‘‘Upasampajjā’’ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

571. ‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.



560. "净化心使之远离疑惑"中，什么是疑惑？凡是怀疑、疑虑、疑虑状态、心的战栗、意的不安 - 这被称为"疑惑"。
什么是心？凡是心、意、意识等等相应的意识界 - 这被称为"心"。这心从这疑惑中被净化、被完全净化、被彻底净化、被解脱、被完全解脱、被彻底解脱。因此说"净化心使之远离疑惑"。
561. "舍离这五盖"意味着这五盖被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离这五盖"。
562. "心的染污"意味着这五盖是心的染污。
563. "使慧力羸弱"意味着由于这五盖，未生起的慧不能生起，已生起的慧会消失。因此说"使慧力羸弱"。
564. "远离欲乐，远离不善法"中，什么是欲乐？欲望是欲乐，贪是欲乐，欲望和贪是欲乐，思考是欲乐，贪是欲乐，思考和贪是欲乐 - 这些被称为"欲乐"。
什么是不善法？欲贪、瞋恚、昏沉、睡眠、掉举、恶作、疑惑 - 这些被称为"不善法"。因此，他远离这些欲乐和这些不善法。因此说"远离欲乐，远离不善法"。
565. "有寻有伺"中，有寻，有伺。
什么是寻？凡是寻、思考、构想、专注、完全专注、心的安置、正思惟 - 这被称为"寻"。
什么是伺？凡是伺察、详细伺察、随伺察、近伺察、心的持续、心的观察 - 这被称为"伺"。因此，他具备这寻和这伺...具足。因此说"有寻有伺"。
566. "由远离而生"意味着寻、伺、喜、乐、心一境性 - 这些在这远离中被生、被产生、被形成、被完全形成、被显现。因此说"由远离而生"。
567. "喜乐"中，有喜，有乐。
什么是喜？凡是喜、欢喜、欢欣、欢悦、欢笑、大笑、愉悦、兴奋、心的满足 - 这被称为"喜"。
什么是乐？凡是心的舒适、心的快乐、由心触所生的舒适快乐感受、由心触所生的舒适快乐的感受 - 这被称为"乐"。这乐与这喜相伴、俱生、混合、相应。因此说"喜乐"。
568. "初"意味着在数字顺序上是第一。这是首先进入的，所以是初。
569. "禅"意味着寻、伺、喜、乐、心一境性。
570. "具足"意味着获得初禅、达到初禅、证得初禅、实现初禅、完全进入初禅。
571. "安住"...因此说"安住"。

572. ‘‘Vitakkavicārānaṃ vūpasamā’’ti, atthi vitakko, atthi vicāro.

Tattha katamo vitakko? Yo takko vitakko…pe… sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.

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.

573. ‘‘Ajjhatta’’nti yaṃ ajjhattaṃ paccattaṃ.

574. ‘‘Sampasādana’’nti yā saddhā saddahanā okappanā abhippasādo.

575. ‘‘Cetaso ekodibhāva’’nti yā cittassa ṭhiti…pe… sammāsamādhi.

576. ‘‘Avitakkaṃ avicāra’’nti atthi vitakko, atthi vicāro.

Tattha katamo vitakko? Yo takko vitakko…pe… sammāsaṅkappo – ayaṃ vuccati ‘‘vitakko’’.

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.

577. ‘‘Samādhija’’nti sampasādo pītisukhaṃ – te imasmiṃ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati ‘‘samādhija’’nti.

578. ‘‘Pītisukha’’nti atthi pīti, atthi sukhaṃ.

Tattha katamā pīti…pe… ayaṃ vuccati ‘‘pīti’’.

Tattha katamaṃ sukhaṃ…pe… idaṃ vuccati ‘‘sukhaṃ’’. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati ‘‘pītisukha’’nti.

579. ‘‘Dutiya’’nti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatīti dutiyaṃ.

580. ‘‘Jhāna’’nti sampasādo, pītisukhaṃ, cittassekaggatā.

581. ‘‘Upasampajjā’’ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

582. ‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.

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.

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.

585. ‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.

586. ‘‘Sato ca sampajāno’’ti tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’.

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.



572. "寻伺寂静"中，有寻，有伺。
什么是寻？凡是寻、思考等等正思惟 - 这被称为"寻"。
什么是伺？凡是伺察、详细伺察、随伺察、近伺察、心的持续、心的观察 - 这被称为"伺"。这寻和这伺被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"寻伺寂静"。
573. "内"意味着内在的、个人的。
574. "净信"意味着信心、相信、确信、净信。
575. "心一境性"意味着心的安住等等正定。
576. "无寻无伺"中，有寻，有伺。
什么是寻？凡是寻、思考等等正思惟 - 这被称为"寻"。
什么是伺？凡是伺察、随伺察、详细伺察、随伺察、近伺察、心的持续、心的观察 - 这被称为"伺"。这寻和这伺被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"无寻无伺"。
577. "由定而生"意味着净信、喜乐 - 这些在这定中被生、被产生、被形成、被完全形成、被显现。因此说"由定而生"。
578. "喜乐"中，有喜，有乐。
什么是喜...这被称为"喜"。
什么是乐...这被称为"乐"。这乐与这喜相伴、俱生、混合、相应。因此说"喜乐"。
579. "第二"意味着在数字顺序上是第二。这是第二进入的，所以是第二。
580. "禅"意味着净信、喜乐、心一境性。
581. "具足"意味着获得第二禅、达到第二禅、证得第二禅、实现第二禅、完全进入第二禅。
582. "安住"...因此说"安住"。
583. "离喜"中，什么是喜？凡是喜、欢喜、欢欣、欢悦、欢笑、大笑、愉悦、兴奋、心的满足 - 这被称为"喜"。这喜被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"离喜"。
584. "舍"中，什么是舍？凡是舍、保持舍、完全保持舍、心的中立 - 这被称为"舍"。他具备这舍...具足。因此说"舍"。
585. "安住"...因此说"安住"。
586. "具念正知"中，什么是念？凡是念、随念等等正念 - 这被称为"念"。
什么是正知？凡是慧、了知等等无痴、择法、正见 - 这被称为"正知"。因此，他具备这念和这正知...具足。因此说"具念正知"。

587. ‘‘Sukhañca kāyena paṭisaṃvedetī’’ti tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’.

Tattha katamo kāyo? Saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho – ayaṃ vuccati ‘‘kāyo’’. Idaṃ sukhaṃ iminā kāyena paṭisaṃvedeti. Tena vuccati ‘‘sukhañca kāyena paṭisaṃvedetī’’ti.

588. ‘‘Yaṃ taṃ ariyā ācikkhantī’’ti tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Te imaṃ ācikkhanti desenti paññapenti [paññāpenti (sī. syā.)] paṭṭhapenti vivaranti vibhajanti uttāniṃ karonti pakāsenti. Tena vuccati ‘‘yaṃ taṃ ariyā ācikkhantī’’ti.

589. ‘‘Upekkhako satimā sukhavihārī’’ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa – ayaṃ vuccati ‘‘upekkhā’’.

Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’.

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.

590. ‘‘Tatiya’’nti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatīti tatiyaṃ.

591. ‘‘Jhāna’’nti upekkhā, sati, sampajaññaṃ, sukhaṃ, cittassekaggatā.

592. ‘‘Upasampajjā’’ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

593. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

594. ‘‘Sukhassa ca pahānā dukkhassa ca pahānā’’ti, atthi sukhaṃ, atthi dukkhaṃ.

Tattha katamaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhaṃ’’.

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.

595. ‘‘Pubbeva somanassadomanassānaṃ atthaṅgamā’’ti atthi somanassaṃ, atthi domanassaṃ.

Tattha katamaṃ somanassaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘somanassaṃ’’.

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.

596. ‘‘Adukkhamasukha’’nti yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā. Tena vuccati ‘‘adukkhamasukha’’nti.



587. "以身体感受乐"中，什么是乐？凡是心的舒适、心的快乐、由心触所生的舒适快乐感受、由心触所生的舒适快乐的感受 - 这被称为"乐"。
什么是身体？想蕴、行蕴、识蕴 - 这被称为"身体"。他以这身体感受这乐。因此说"以身体感受乐"。
588. "圣者所称赞"中，什么是圣者？佛陀和佛弟子被称为圣者。他们宣说、教导、安立、确立、开显、分别、阐明、说明这个。因此说"圣者所称赞"。
589. "具舍、具念、乐住"中，什么是舍？凡是舍、保持舍、完全保持舍、心的中立 - 这被称为"舍"。
什么是念？凡是念、随念等等正念 - 这被称为"念"。
什么是乐？凡是心的舒适、心的快乐、由心触所生的舒适快乐感受、由心触所生的舒适快乐的感受 - 这被称为"乐"。因此，他具备这舍、这念和这乐，行动、运转、维持、存活、生存、行走、安住。因此说"具舍、具念、乐住"。
590. "第三"意味着在数字顺序上是第三。这是第三进入的，所以是第三。
591. "禅"意味着舍、念、正知、乐、心一境性。
592. "具足"意味着获得第三禅、达到第三禅、证得第三禅、实现第三禅、完全进入第三禅。
593. "安住"...因此说"安住"。
594. "舍离乐和舍离苦"中，有乐，有苦。
什么是乐？凡是身体的舒适、身体的快乐、由身触所生的舒适快乐感受、由身触所生的舒适快乐的感受 - 这被称为"乐"。
什么是苦？凡是身体的不适、身体的痛苦、由身触所生的不适痛苦感受、由身触所生的不适痛苦的感受 - 这被称为"苦"。这乐和这苦被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"舍离乐和舍离苦"。
595. "先前已舍离喜和忧"中，有喜，有忧。
什么是喜？凡是心的舒适、心的快乐、由心触所生的舒适快乐感受、由心触所生的舒适快乐的感受 - 这被称为"喜"。
什么是忧？凡是心的不适、心的痛苦、由心触所生的不适痛苦感受、由心触所生的不适痛苦的感受 - 这被称为"忧"。这喜和这忧先前已被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"先前已舍离喜和忧"。
596. "不苦不

597. ‘‘Upekkhāsatipārisuddhi’’nti, tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa – ayaṃ vuccati ‘‘upekkhā’’.

Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’. Ayaṃ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. Tena vuccati ‘‘upekkhāsatipārisuddhi’’nti.

598. ‘‘Catuttha’’nti gaṇanānupubbatā catutthaṃ, idaṃ catutthaṃ samāpajjatīti catutthaṃ.

599. ‘‘Jhāna’’nti upekkhā, sati, cittassekaggatā.

600. ‘‘Upasampajjā’’ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

601. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

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.

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.

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.

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.

606. ‘‘Ākāsānañcāyatana’’nti ākāsānañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

607. ‘‘Upasampajjā’’ti yo ākāsānañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

608. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

609. ‘‘Sabbaso ākāsānañcāyatanaṃ samatikkammā’’ti imaṃ ākāsānañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso ākāsānañcāyatanaṃ samatikkammā’’ti.

610. ‘‘Anantaṃ viññāṇa’’nti taṃyeva ākāsaṃ viññāṇena phuṭṭhaṃ manasi karoti anantaṃ pharati. Tena vuccati ‘‘anantaṃ viññāṇa’’nti.

611. ‘‘Viññāṇañcāyatana’’nti viññāṇañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

612. ‘‘Upasampajjā’’ti yo viññāṇañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

613. ‘‘Viharatī’’ti…pe… tena vuccati ‘‘viharatī’’ti.

614. ‘‘Sabbaso viññāṇañcāyatanaṃ samatikkammā’’ti imaṃ viññāṇañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso viññāṇañcāyatanaṃ samatikkammā’’ti.



597. "舍念清净"中，什么是舍？凡是舍、保持舍、完全保持舍、心的中立 - 这被称为"舍"。
什么是念？凡是念、随念等等正念 - 这被称为"念"。这念因这舍而变得开放、清净、明净。因此说"舍念清净"。
598. "第四"意味着在数字顺序上是第四。这是第四进入的，所以是第四。
599. "禅"意味着舍、念、心一境性。
600. "具足"意味着获得第四禅、达到第四禅、证得第四禅、实现第四禅、完全进入第四禅。
601. "安住"...因此说"安住"。
602. "完全超越色想"中，什么是色想？已进入色界定、已生于色界或现法乐住者的想、认知、认知状态 - 这些被称为"色想"。他已超越、已完全超越、已彻底超越这些色想。因此说"完全超越色想"。
603. "有对想消失"中，什么是有对想？色想、声想...触想 - 这些被称为有对想。这些有对想被平息、被止息、被熄灭、消失、完全消失、被抑制、被完全抑制、枯萎、完全枯萎、被终止。因此说"有对想消失"。
604. "不作意种种想"中，什么是种种想？未入定者或具有意界或具有意识界者的想、认知、认知状态 - 这些被称为"种种想"。他不作意这些种种想。因此说"不作意种种想"。
605. "空无边"中，什么是空？凡是空、空性、间隙、间隙性、未被四大种触及的 - 这被称为"空"。他将心安置、确立于这空中，遍满无边。因此说"空无边"。
606. "空无边处"意味着已进入空无边处、已生于空无边处或现法乐住者的心心所法。
607. "具足"意味着获得空无边处、达到空无边处、证得空无边处、实现空无边处、完全进入空无边处。
608. "安住"...因此说"安住"。
609. "完全超越空无边处"意味着他已超越、已完全超越、已彻底超越这空无边处。因此说"完全超越空无边处"。
610. "识无边"意味着他以识触及那同一个空，作意它，遍满无边。因此说"识无边"。
611. "识无边处"意味着已进入识无边处、已生于识无边处或现法乐住者的心心所法。
612. "具足"意味着获得识无边处、达到识无边处、证得识无边处、实现识无边处、完全进入识无边处。
613. "安住"...因此说"安住"。
614. "完全超越识无边处"意味着他已超越、已完全超越、已彻底超越这识无边处。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.

616. ‘‘Ākiñcaññāyatana’’nti ākiñcaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

617. ‘‘Upasampajjā’’ti yo ākiñcaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

618. ‘‘Viharatī’’ti …pe… tena vuccati ‘‘viharatī’’ti.

619. ‘‘Sabbaso ākiñcaññāyatanaṃ samatikkammā’’ti imaṃ ākiñcaññāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati ‘‘sabbaso ākiñcaññāyatanaṃ samatikkammā’’ti.

‘‘Nevasaññīnāsaññī’’ti taṃyeva ākiñcaññāyatanaṃ santato manasi karoti saṅkhārāvasesasamāpattiṃ bhāveti. Tena vuccati ‘‘nevasaññīnāsaññī’’ti [ayaṃ pāṭho mātikāyaṃ natthi, niddese pana sabbapotthakesu dissati].

620. ‘‘Nevasaññānāsaññāyatana’’nti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

621. ‘‘Upasampajjā’’ti yo nevasaññānāsaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

622. ‘‘Viharatī’’ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.

Suttantabhājanīyaṃ.

2. Abhidhammabhājanīyaṃ

1. Rūpāvacarakusalaṃ

623. Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.

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.

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.

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.

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.

Catukkaṃ.



615. "无所有"意味着他培育、发展、消除那同一个识,看到"无所有"。因此说"无所有"。
616. "无所有处"意味着已进入无所有处、已生于无所有处或现法乐住者的心心所法。
617. "具足"意味着获得无所有处、达到无所有处、证得无所有处、实现无所有处、完全进入无所有处。
618. "安住"...因此说"安住"。
619. "完全超越无所有处"意味着他已超越、已完全超越、已彻底超越这无所有处。因此说"完全超越无所有处"。
"非想非非想"意味着他作意那同一个无所有处为寂静,培育剩余行的定。因此说"非想非非想"。
620. "非想非非想处"意味着已进入非想非非想处、已生于非想非非想处或现法乐住者的心心所法。
621. "具足"意味着获得非想非非想处、达到非想非非想处、证得非想非非想处、实现非想非非想处、完全进入非想非非想处。
622. "安住"意味着他行动、运转、维持、存活、生存、行走、安住。因此说"安住"。
经分别完毕。
2. 阿毗达摩分别
1. 色界善
623. 四种禅那 - 初禅、第二禅、第三禅、第四禅。
624. 其中什么是初禅?在此,比丘在某个时候修习导向色界再生之道,远离欲乐...进入并安住于初禅,以地遍为所缘,在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
其中什么是第二禅?在此,比丘在某个时候修习导向色界再生之道,寻伺寂静...进入并安住于第二禅,以地遍为所缘,在那个时候有三支禅 - 喜、乐、心一境性。这被称为"第二禅"。其余诸法与禅那相应。
其中什么是第三禅?在此,比丘在某个时候修习导向色界再生之道,离喜...进入并安住于第三禅,以地遍为所缘,在那个时候有两支禅 - 乐、   一境性。这被称为"第三禅"。其余诸法与禅那相应。
其中什么是第四禅?在此,比丘在某个时候修习导向色界再生之道,舍离乐...进入并安住于第四禅,以地遍为所缘,在那个时候有两支禅 - 舍、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
四

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.

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.

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.

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.

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.

Pañcakaṃ.

2. Arūpāvacarakusalaṃ

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.

3. Lokuttarakusalaṃ

627. Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.



625. 在此，比丘在某个时候修习导向色界再生之道，远离欲乐...进入并安住于初禅，以地遍为所缘，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习导向色界再生之道，远离欲乐，远离不善法，无寻只有伺，由远离而生喜乐，进入并安住于第二禅，以地遍为所缘，在那个时候有四支禅 - 伺、喜、乐、心一境性。这被称为"第二禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习导向色界再生之道，寻伺寂静...进入并安住于第三禅，以地遍为所缘，在那个时候有三支禅 - 喜、乐、心一境性。这被称为"第三禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习导向色界再生之道，离喜...进入并安住于第四禅，以地遍为所缘，在那个时候有两支禅 - 乐、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习导向色界再生之道，舍离乐...进入并安住于第五禅，以地遍为所缘，在那个时候有两支禅 - 舍、心一境性。这被称为"第五禅"。其余诸法与禅那相应。
五分法。
2. 无色界善
626. 在此，比丘在某个时候修习导向无色界再生之道，完全超越无所有处，与非想非非想处想相应，舍离乐...进入并安住于第四禅，在那个时候有两支禅 - 舍、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
3. 出世间善
627. 四种禅那 - 初禅、第二禅、第三禅、第四禅。

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.

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.

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.

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.

Catukkaṃ.



628. 其中什么是初禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，远离欲乐...进入并安住于初禅，这是苦行道、迟钝智，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
其中什么是第二禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，寻伺寂静...进入并安住于第二禅，这是苦行道、迟钝智，在那个时候有三支禅 - 喜、乐、心一境性。这被称为"第二禅"。其余诸法与禅那相应。
其中什么是第三禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，离喜...进入并安住于第三禅，这是苦行道、迟钝智，在那个时候有两支禅 - 乐、心一境性。这被称为"第三禅"。其余诸法与禅那相应。
其中什么是第四禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，舍离乐...进入并安住于第四禅，这是苦行道、迟钝智，在那个时候有两支禅 - 舍、心一境性。这被称为"第四禅"。其余诸法与禅那相应。

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.

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.

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.

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.

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.

Pañcakaṃ.

4. Rūpāvacaravipākā

630. Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.



629. 在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，远离欲乐...进入并安住于初禅，这是苦行道、迟钝智，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，远离欲乐，远离不善法，无寻只有伺，由远离而生喜乐，进入并安住于第二禅，这是苦行道、迟钝智，在那个时候有四支禅 - 伺、喜、乐、心一境性。这被称为"第二禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，寻伺寂静...进入并安住于第三禅，这是苦行道、迟钝智，在那个时候有三支禅 - 喜、乐、心一境性。这被称为"第三禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，离喜...进入并安住于第四禅，这是苦行道、迟钝智，在那个时候有两支禅 - 乐、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，舍离乐...进入并安住于第五禅，这是苦行道、迟钝智，在那个时候有两支禅 - 舍、心一境性。这被称为"第五禅"。其余诸法与禅那相应。
五分法。
4. 色界果报
630. 四种禅那 - 初禅、第二禅、第三禅、第四禅。

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.

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….

5. Arūpāvacaravipākā

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.

6. Lokuttaravipākā

633. Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.



631. 其中什么是初禅？在此，比丘在某个时候修习导向色界再生之道，远离欲乐...进入并安住于初禅，以地遍为所缘，在那个时候有触...不散乱。这些是善法。由于那同一个色界善业已作、已积累，其果报是远离欲乐...进入并安住于初禅，以地遍为所缘，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
其中什么是第二禅？在此，比丘在某个时候修习导向色界再生之道，寻伺寂静...进入并安住于第二禅，以地遍为所缘，在那个时候有触...不散乱。这些是善法。由于那同一个色界善业已作、已积累，其果报是寻伺寂静...第二禅...第三禅...第四禅...初禅...进入并安住于第五禅，以地遍为所缘，在那个时候有两支禅 - 舍、心一境性。这被称为"第五禅"。其余诸法与禅那相应...
5. 无色界果报
632. 在此，比丘在某个时候修习导向无色界再生之道，完全超越无所有处，与非想非非想处想相应，舍离乐...进入并安住于第四禅，在那个时候有触...不散乱。这些是善法。由于那同一个无色界善业已作、已积累，其果报是完全超越无所有处，与非想非非想处想相应，舍离乐...进入并安住于第四禅，在那个时候有两支禅 - 舍、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
6. 出世间果报
633. 四种禅那 - 初禅、第二禅、第三禅、第四禅。

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.

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.

7. Rūpārūpāvacarakiriyā

635. Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.

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.

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.

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.

Abhidhammabhājanīyaṃ.

3. Pañhāpucchakaṃ



634. 其中什么是初禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，远离欲乐...进入并安住于初禅，这是苦行道、迟钝智，在那个时候有触...不散乱。这些是善法。由于那同一个出世间善禅那已作、已修习，其果报是远离欲乐...进入并安住于初禅，这是苦行道、迟钝智、空，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
其中什么是第二禅？在此，比丘在某个时候修习出世间禅那，它是出离的、导向减损的、为了断除邪见、为了获得初地，寻伺寂静...进入并安住于第二禅，这是苦行道、迟钝智，在那个时候有触...不散乱。这些是善法。由于那同一个出世间善禅那已作、已修习，其果报是寻伺寂静...第二禅...第三禅...第四禅...初禅...进入并安住于第五禅，这是苦行道、迟钝智、空，在那个时候有两支禅 - 舍、心一境性。这被称为"第五禅"。其余诸法与禅那相应。
7. 色无色界唯作
635. 四种禅那 - 初禅、第二禅、第三禅、第四禅。
636. 其中什么是初禅？在此，比丘在某个时候修习色界禅那，它是唯作的，既非善非不善也非业果报，是现法乐住，远离欲乐...进入并安住于初禅，以地遍为所缘，在那个时候有五支禅 - 寻、伺、喜、乐、心一境性。这被称为"初禅"。其余诸法与禅那相应。
其中什么是第二禅？在此，比丘在某个时候修习色界禅那，它是唯作的，既非善非不善也非业果报，是现法乐住，寻伺寂静...第二禅...第三禅...第四禅...初禅...进入并安住于第五禅，以地遍为所缘，在那个时候有两支禅 - 舍、心一境性。这被称为"第五禅"。其余诸法与禅那相应。
637. 在此，比丘在某个时候修习无色界禅那，它是唯作的，既非善非不善也非业果报，是现法乐住，完全超越无所有处，与非想非非想处想相应，舍离乐...进入并安住于第四禅，在那个时候有两支禅 - 舍、心一境性。这被称为"第四禅"。其余诸法与禅那相应。
阿毗达摩分别完毕。
3. 问答

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.

639. Catunnaṃ jhānānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

1. Tikaṃ

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.

2. Dukaṃ



638. 四种禅那 - 在此，比丘远离欲乐，远离不善法，有寻有伺，由远离而生喜乐，进入并安住于初禅...寻伺寂静，内心宁静，心一境性，无寻无伺，由定而生喜乐，进入并安住于第二禅...离喜，住于舍，正念正知，以身受乐，圣者们说"舍念乐住"，进入并安住于第三禅...舍离乐，舍离苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。
639. 四种禅那中，几种是善，几种是不善，几种是无记...几种是有诤，几种是无诤？
1. 三法
640. 可能是善，可能是无记。三种禅那 - 除去其中生起的乐受，与乐受相应；第四禅 - 除去其中生起的不苦不乐受，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。可能是取所取，可能是非取所取，可能是非取非所取。可能是非染污能染污，可能是非染污不能染污。初禅 - 除去其中生起的寻伺，是有寻有伺；三种禅那是无寻无伺。两种禅那 - 除去其中生起的喜，是俱喜；三种禅那 - 除去其中生起的乐，是俱乐；第四禅 - 除去其中生起的舍，是俱舍。非见所断非修所断。非见所断因非修所断因。可能是向积集，可能是向损减，可能是非向积集非向损减。可能是有学，可能是无学，可能是非有学非无学。可能是广大，可能是无量。三种禅那不能说是小所缘，也不能说是大所缘，可能是无量所缘，可能不能说是无量所缘；第四禅可能是小所缘，可能是大所缘，可能是无量所缘；可能不能说是小所缘，也不能说是大所缘，也不能说是无量所缘。可能是中等，可能是殊胜。可能是正性决定，可能是不定。三种禅那不以道为所缘，可能以道为因，可能以道为增上，可能不能说以道为因也不能说以道为增上；第四禅可能以道为所缘，可能以道为因，可能以道为增上，可能不能说以道为所缘，也不能说以道为因，也不能说以道为增上。可能是已生，可能是未生，可能是当生。可能是过去，可能是未来，可能是现在。三种禅那不能说是过去所缘，也不能说是未来所缘，也不能说是现在所缘；第四禅可能是过去所缘，可能是未来所缘，可能是现在所缘，可能不能说是过去所缘，也不能说是未来所缘，也不能说是现在所缘。可能是内，可能是外，可能是内外。三种禅那是外所缘，第四禅可能是内所缘，可能是外所缘，可能是内外所缘，可能不能说是内所缘，也不能说是外所缘，也不能说是内外所缘。是不可见无对。
2. 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.

Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā , siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.

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.

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.

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.

Pañhāpucchakaṃ.


641. 非因，有因，与因相应，不能说"既是因又有因"，有因而非因，不能说"既是因又与因相应"，与因相应而非因，非因有因。
有缘，有为，不可见，无对，无色，可能是世间，可能是出世间，可被某些了知，不可被某些了知。
非漏，可能是有漏，可能是无漏，与漏不相应，不能说"既是漏又是有漏"，可能是有漏而非漏，可能不能说"是有漏而非漏"。不能说"既是漏又与漏相应"，也不能说"与漏相应而非漏"。可能是与漏不相应有漏，可能是与漏不相应无漏。
非结...非缚...非暴流...非轭...非盖...非取...有所缘，非心，是心所，与心相应，与心相杂，从心而生，与心俱有，随心转，与心相杂而生，与心相杂而生俱有，与心相杂而生随转，是外，非所取，可能是所执取，可能是非所执取。
非取...非烦恼...非见所断，非修所断，非见所断因，非修所断因。初禅 - 除去其中生起的寻，是有寻，三种禅那是无寻。初禅 - 除去其中生起的伺，是有伺，三种禅那是无伺。两种禅那 - 除去其中生起的喜，是有喜，两种禅那是无喜。两种禅那 - 除去其中生起的喜，是俱喜，两种禅那是不俱喜。三种禅那 - 除去其中生起的乐，是俱乐，第四禅是不俱乐。第四禅 - 除去其中生起的舍，是俱舍，三种禅那是不俱舍，非欲界，可能是色界，可能非色界，三种禅那非无色界，第四禅可能是无色界，可能非无色界，可能是系属，可能是不系属，可能是出离，可能是不出离，可能是决定，可能是不决定，可能是有上，可能是无上，是无诤。
问答完毕。


Jhānavibhaṅgo niṭṭhito.

禅那分别论完毕。

