Visuddhimagga IV-182

Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti.

但有其次的差别：（第三禅的）乐受不能作（第四禅的）不苦不乐受的习行缘(āsevana-paccaya)之缘，于第四禅必须生起不苦不乐受，是故彼等（速行心）是与舍受相应的，

Ñ(IV,182): But there is this difference: blissful (pleasant) feeling is not a condition, as repetition condition, for neither-painful-nor-pleasant feeling, and [the preliminary work] must be aroused in the case of the fourth jhāna with neither-painful-nor-pleasant feeling, consequently these [consciousnesses of the preliminary work] are associated with neither-painful-nor-pleasant feeling,

Sayādaw U Sīlānanda: [[the preliminary work] must be aroused in the case of the fourth jhāna with neither-painful-nor-pleasant feeling => in the fourth jhāna neither-painful-nor-pleasant feeling must arise].

Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti.

因与舍受相应，故于此（第四禅的近行定）亦得舍离于喜。

and here happiness vanishes simply owing to their association with equanimity.

Sayādaw U Sīlānanda: The word 'equanimity' means neutral feeling.

Visuddhimagga IV-181

Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni catutthaṃ jhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.

自三禅出定时，因他的念与正知的观察于禅支，名为喜心所的乐粗起，舍受与心一境性寂静现起，此时为了舍断粗支及为获得寂静支，于同样的相上「地地……」的数数作意，当他想：「现在第四禅要生起了，便断了有分，即于那同样的地遍作所缘，生起意门的转向心，

Ñ(IV,181): When he has emerged from the third jhāna, the bliss, in other words, the mental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful. Then, as he brings that same sign to mind as 'earth, earth' again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] 'now the fourth jhāna will arise', there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.

Sayādaw U Sīlānanda: [[knowing] 'now the fourth jhāna will arise' => 'when the 4th jhāna is about to arise'].

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni.

自此以后，即于同样的所缘起了四或五的速行心。[PTS 165] 在那些速行心的最后一个是色界第四禅心，余者已如前述为欲界心。

Ñ: After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna. The rest are of the kinds already stated (§74).

Visuddhimagga IV-180

Catutthajjhānakathā

87. Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo.

4.（第四禅）如是证得了第三禅时，同于上述的对于五种行相业已习行自在，从熟练的第三禅出定，觉得此定依然是近于敌对的喜，因此三禅中仍有乐为心受用，故称那（乐）为粗，因为乐粗，故支亦弱，见此三禅的过失已，于第四禅寂静作意，放弃了对第三禅的希求，为了证得第四禅，当修瑜伽行。

Ñ(IV,180): Once this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar third jhāna, he can regard the flaws in it thus: 'This attainment is threatened by the nearness of happiness; "Whatever there is in it of mental concern about bliss proclaims its grossness" (D.i,37; see Ch. IX, n. 20), and its factors are weakened by the grossness of the bliss so expressed'. He can bring the fourth jhāna to mind as quieter and so end his attachment to the third jhāna and set about' doing what is needed for attaining the fourth.

Visuddhimagga IV-179

Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.

次以「乐与心一境性」二者的生起为二支具备。

Ñ(IV,179): The possession of the two factors should be understood as the arising of the two, namely, bliss and unification.

Tasmā yaṃ vibhaṅge ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā’’ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.

所以《分别论》说：「（第三）禅即是舍、念、正知、乐与心一境性」，这是以曲折的方法去表示禅那所附属的各支。

Ñ: So when it is said in the Vibhaṅga,' "Jhāna": equanimity, mindfulness, full awareness, bliss, unification of mind' (Vbh. 260), this is said figuratively in order to show that jhāna with its equipment.

Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti.

若直论证达禅思之相的支数，则除开舍、念及正知，而仅有这两支，

Ñ: But, excepting the equanimity and mindfulness and full awareness, this jhāna has literally only two factors quā factors that have attained to the characteristic of lighting (see §119),

Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā’’ti (dha. sa. 163; vibha. 624).

即所谓：「在什么时候有二支禅？即乐与心一境性」是。

Ñ: according as it is said, 'What is the jhāna of two factors on that occasion? It is bliss and unification of mind' (Vbh. 264).

Sesaṃ paṭhamajjhāne vuttanayameva.

余者犹如初禅所说。

Ñ: The rest is as in the case of the first jhāna.

Visuddhimagga IV-178

Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti, ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā.

次说「一支舍离，二支具备」，此中以舍离于喜为一支舍离。

Ñ(IV,178): Then it was said, which abandons one factor, possesses two factors (§153): here the abandoning of the one factor should be understood as the abandoning of happiness.

Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati.

犹如第二禅的寻与伺在于安止的剎那舍断，

Ñ: But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna;

Tena nassa sā pahānaṅganti vuccati.

而喜亦在第三禅的安止剎那舍离，故说喜是第三禅的舍断支。

Ñ: hence it is called its factor of abandoning.

Visuddhimagga IV-177

Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhiyati.

即因那人达到乐波罗蜜最上微妙之乐的三禅而能「舍」不为那乐所牵引，

Ñ(IV,177): For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss and has reached the perfection of bliss, and he is not drawn towards it by a liking for the bliss,

Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti.

能以防止喜的生起而显现的念而「念」彼以名身而受诸圣所好诸圣习用而无杂染的乐，所以值得赞叹。

Ñ: and he is mindful with the mindfulness established in order to prevent the arising of happiness, and he feels with his mental body the undefiled bliss beloved of Noble Ones, cultivated by Noble Ones.

Sayādaw U Sīlānanda: The words 'mental body' means other mental states or mental concomitants.

Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

因为值得赞叹，故诸圣者 [PTS 164] 如是赞叹其德说：「成就舍念乐住」。

Ñ: Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words 'He dwells in bliss who has equanimity and is mindful', thus declaring the special qualities that are worthy of praise. [164]

Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ.

「第三」── 依照数目的次第居于第三；或于第三而入定故为第三。

Ñ: Third: it is the third in the numerical series; and it is third because it is entered upon third.

Visuddhimagga IV-176

86. Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo.

「诸圣者说：成就舍念乐住」，是因为此禅，由于此禅而佛陀等诸圣者宣说、示知、立说、开显、分别、明了、说明及赞叹于具足第三禅的人的意思，

Ñ(IV,176): Now, as to the clause, that ...on account of which the Noble Ones announce: He dwells in bliss who has equanimity and is mindful: here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc., 'announce, teach, declare, establish, reveal, expound, explain, clarify' (Vbh. 259) that person who possesses the third jhāna — they praise, is what is intended.

Kinti? Upekkhako satimā sukhavihārīti.

他们怎样说呢？即「成就舍念乐住」。

Ñ: Why? Because 'he dwells in bliss who has equanimity and is mindful.

Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

那文句当知是与「第三禅具足住」连结的。

Ñ: He enters upon and dwells in that third jhāna' (taṃ ... tatiyaṃ jhānaṃ upasampajja viharati) is how the construction should be understood here.

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato.

为什么彼诸圣者要赞叹他呢？因为值得赞叹故。

Ñ: But why do they praise him thus? Because he is worthy of praise.

Visuddhimagga IV-175

Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi.

「乐以身受」── 虽然具足第三禅之人没有受乐的意欲，

Ñ(IV,175): Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhāna there is no concern about feeling bliss,

Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ.

但有与名身（心心所法）相应的乐（受）；

Ñ: nevertheless he would feel the bliss associated with his mental body,

Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya.

或者由于他的色身曾受与名身相应的乐而起的最胜之色的影响，所以从禅定出后亦受于乐，

Ñ: and after emerging from the jhāna he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body.47

Ñ's notes: For consciousness-originated materiality see Ch. XX, §30ff.

Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha.

表示此义故说「乐以身受」。

Ñ: It is in order to point to this meaning that the words 'he feels bliss with his body' are said.

Visuddhimagga IV-174

Kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītaṃ, taṃ satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā.

更有什么说念与正知的理由呢？譬如正在哺乳的犊子，将它从母牛分开，但你不看守它的时候，它必定会再跑近母牛去；如是这第三禅的乐虽从喜分离，如果不以念与正知去守护它，则必然又跑进于喜及于喜相应。

Ñ(IV,174): What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented, so too, when this third jhāna is led away from happiness, it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness.

Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā.

或者诸有情是恋着于乐，而此三禅之乐是极其微妙，实无有乐而过于此，

Ñ: And besides, beings are greedy for bliss, and this kind of bliss is exceedingly sweet since there is none greater.

Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.

必须由于念与正知的威力才不至恋于此乐，实无他法。为了表示这特殊的意义，故仅于第三禅说念与正知。

Ñ: But here there is non-greed for the bliss owing to the influence of the mindfulness and full awareness, not for any other reason. And so it should also be understood that it is stated only here in order to emphasize this meaning too.

Visuddhimagga IV-173

Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi.

虽在前面的诸禅之中亦有念与正知 ──

Ñ(IV,173): Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well —

Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā.

如果失念者及不正知者，即近行定也不能成就，何况安止定 ──

Ñ: for one who is forgetful and not fully aware does not attain even access, let alone absorption —

Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ.

然而彼等诸禅粗故，犹如于行地上的人，禅心的进行是乐的，那里的念与正知的作用不明。

Ñ: yet, because of the [comparative] grossness of those jhānas, the mind's going is easy [there], like that of a man on [level] ground, and so the functions of mindfulness and full awareness are not evident in them. [163]

Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ.

由于舍断于粗 [PTS 163] 而成此禅的细，譬如人的航运于剑波海(khuradhārā)，其禅心的进行必须把握于念及正知的作用，所以这样说。

Ñ: But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind's going always includes the functions of mindfulness and full awareness, like that of a man on a razor's edge.

Visuddhimagga IV-172

85. Idāni sato ca sampajānoti ettha saratīti sato.

在「念与正知」一句中，忆念为念，

Ñ(IV,172): Now as to mindful and fully aware: here, he remembers(sarati), thus he is mindful(sata).

Sampajānātīti sampajāno.

正当的知为正知，

Ñ: He has full awareness(sampajānāti), thus he is fully aware(sampajāna).

Puggalena sati ca sampajaññañca vuttaṃ.

这是指人所具有的念与正知而言。

Ñ: This is mindfulness and full awareness stated as personal attributes.

Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā.

此中念以忆念为相，不忘失为味，守护为现起。

Ñ: Herein, mindfulness has the characteristic of remembering. Its function is not to forget. It is manifested as guarding.

Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

正知以不痴为相，推度为味，选择为现起。

Ñ: Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny.

Notes in Chinese translation: 《解脱道论》对于念与正知的说明：「云何为念念随念，彼念觉忆持不忘，念者，念根念力正念，此谓念。问：念者何相、何味、何起、何处？答：随念为相，不忘为味，守护为起，四念为处」。「云何为智，知解为慧，是正智，此谓为智。……问：智者，何相、何味、何起、何处？答：不愚痴为相，缘着为味，择取诸法为起，正作意为处」。

Visuddhimagga IV-171

Iti imāsu upekkhāsu jhānupekkhā idhādhippetā.

于此等诸舍之中，禅舍是这里的意义。

Ñ(IV,171): So, of these kinds of equanimity, it is equanimity of jhāna that is intended here.

Sā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti.

舍以中立为相，不偏为味（作用），不经营为现起（现状）离喜染为足处（近因）。

Ñ: That has the characteristic of neutrality. Its function is to be unconcerned. It is manifested as uninterestedness. Its proximate cause is the fading away of happiness.

Etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi.

（问）岂非其它的意义也是中舍吗？而且在初禅二禅之中也有中舍，

Ñ: Here it may be said: Is this not simply equanimity as specific neutrality in the meaning? And that exists in the first and second jhānas as well;

Tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā, sā kasmā na vuttāti.

故亦应在那里作「住于舍」这样说，但为什么不如是说呢？

Ñ: so this clause 'He dwells in equanimity' ought to be stated of those also. Why is it not? —

Aparibyattakiccato.

（答）因为那里的作用不明显故，

Ñ: [It may be replied:] Because its function is unevident there.

Aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā.

即是说那里的舍对于征服寻等的作用不明显故。

Ñ: For its function is unevident there since it is overshadowed by applied thought and the rest.

Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

在此（第三禅）的舍已经不被寻伺喜等所征服，产生了很明显的作用，犹如高举的头一样，所以如是说。

Ñ: But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness. That is why it is stated here.

Niṭṭhitā upekkhako ca viharatīti etassa

Sabbaso atthavaṇṇanā.

「住于舍」这一句至此已经解释完毕。

Ñ: The commentary on the meaning of the clause 'He dwells in equanimity' is thus completed in all its aspects.

Visuddhimagga IV-170

Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti.

当观舍成就之时，行舍亦即成就。

Ñ(IV,170): So when equanimity about insight is established, equanimity about formations is established too.

Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti.

称此等诸行的分别与取着的中立（无关心的）作用而分为二。

Ñ: But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.

Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.

精进舍与受舍是互相差别以及其余的意义也是不同的。

Ñ: Equanimity of energy and equanimity as feeling are different both from each other and from the rest.

Visuddhimagga IV-169

Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti.

又譬如那人已用像羊足的棒紧捕了蛇，并已在想「我今如何不伤于蛇及自己又不为蛇啮而放了蛇。」当探寻释放的方法时，对于捕便不关心了；

Ñ(IV,169): But just as, when the man has caught hold of the snake securely with the forked stick and thinks, 'How shall I get rid of the snake without hurting it or getting bitten by it?', then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it,

Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma.

如果因见无常等三相之故，而见三界犹如火宅，则对于诸行的取着便不关心了，是名「行舍」。

Ñ: so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning, then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.

Visuddhimagga IV-168

Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovattikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma.

譬如有人拿了一根像羊足般的棒（如叉类），去探寻夜间进入屋内的蛇，并已看见那蛇横卧于谷仓中，再去考察：「是否是蛇？」等到看见了三卍字(sovattikattaya)的花纹便无疑惑了，于是对于「是蛇非蛇」的分别便不关心了 [PTS 162]；同样的，精勤作观者，以观智见得（无常、苦、无我）三相之时，对于诸行无常等的分别便不关心了，是名「观舍」。

Ñ(IV,168): Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks (sovattikattaya) has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162] so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.

Ñ's notes: Sovatthika-ttaya — 'three marks'; cf. Ch. XXI, §49.

Visuddhimagga IV-167

Tatra chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti.

此中的六支舍、梵住舍、觉支舍、中舍、禅舍、遍净舍的意义为一，便是中舍。

Ñ(IV,167): Herein, six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality.

Sayādaw U Sīlānanda: The words 'one in meaning' means 'one in reality' or 'one in essence'.

Tena tena avatthābhedena panassā ayaṃ bhedo.

然依照其各别的位置(avatthā)而有差别：

Ñ: Their difference, however, is one of position (avatthā),

Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya.

譬如虽然是同一有情，但有少年、青年、长老、将军、国王等的差别，

Ñ: like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on.

Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo.

故于彼等之中的六支舍处，不是觉支舍等之处，

Ñ: Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity;

Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

而觉支舍处当知亦非六支舍等之处。

Ñ: or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor.

Yathā cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi.

正如此等同一性质的意义，如是行舍与观舍之义也是同性，

Ñ: And just as these have one meaning, so also equanimity about formations and equanimity about insight have one meaning too;

Paññā eva hi sā kiccavasena dvidhā bhinnā.

即根据彼等的慧的功用差别而分为二。

Ñ: for they are simply understanding classed in these two ways according to function.

Visuddhimagga IV-166

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.

（10）「由于舍而念遍净为第四禅」，如是说则称遍净一切障碍亦不从事于止息障碍为舍，是名「遍净舍」。

Ñ(IV,166): Purifying equanimity is a name for equanimity purified of all opposition, and so consisting in uninterestedness in stilling opposition described thus: 'The fourth jhāna, which ... has mindfulness purified by equanimity' (Vbh. 245).

Notes in Chinese translation: 「遍净舍」（pārisuddhupekkhā），《解脱道论》「清净舍」。

Visuddhimagga IV-165

Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.

（9）「住于舍」，如是说则称对最上乐亦不生偏向为舍，是名「禅舍」。

Ñ(IV,165): Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss described thus: 'He dwells in equanimity' (Vbh. 245).

Notes in Chinese translation: 「禅舍」（jhānupekkhā），《解脱道论》「禅支舍。」

Visuddhimagga IV-164

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.

（8）「或者无论于欲等中」，如是说则称对诸俱生法的平等效力为舍，是名「中舍」。

Ñ(IV,164): Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states: it is contained among the 'or-whatever states' beginning with zeal (Ch. XIV, §133; DhsA. 132).

Notes in Chinese translation: 「欲等」或指欲、作意、胜解、中舍等诸心所法，这一句引自何处不明。 「中舍」（tatramajjhattupekkhā），《解脱道论》「平等舍」。

Visuddhimagga IV-163

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.

（7）「舍其现存的与已成的而他获得舍」，如是说则称关于考察的中立为舍，是名「观舍」。

Ñ(IV,163): Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus: 'What exists, what has become, that he abandons, and he obtains equanimity' (M. ii, 264-65).

Notes in Chinese translation: 「观舍」（vipassanupekkhā），《解脱道论》「见舍」。

Visuddhimagga IV-162

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.

（6）「在与舍俱的欲界善心生起之时」，如是说则称不苦不乐为舍，是名「受舍」。

Ñ(IV,162): Equanimity as a feeling is a name for the equanimity known as neither-pain-nor-pleasure described thus: 'On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity' (Dhs. 156).

Notes in Chinese translation: 「受舍」（vedanupekkhā），《解脱道论》「受舍」。

Sayādaw U Sīlānanda: The word 'Equanimity' Sayādaw prefers to use 'neutral feeling'.

Visuddhimagga IV-161

Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti. Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.

（5）「有几多行舍于定生起？有几多行舍于观生起？有八行舍于定生起，有十行舍于观生起」，如是说则称对诸盖等的 [PTS 161] 考虑沉思安静而中立为舍，是名「行舍」。

Ñ(IV,161): Equanimity about formations is a name for equanimity consisting in neutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus: 'How many kinds of equanimity about formations arise through concentration? How many kinds of equanimity about formations arise through insight? Eight kinds of equanimity about formations arise through concentration. Ten kinds of equanimity about formations arise through insight' (Ps.1,64). [161]

Notes in Chinese translation: Pts.p.64,八行舍是那些与证得八定相应的。十行舍是那些与四道、四果、解脱及解脱知见相应的。

Ñ's notes: The 'eight kinds' are those connected with the eight jhānas, the 'ten kinds' those connected with the four paths, the four fruitions, the void liberation, and the singleness liberation.

Sayādaw U Sīlānanda: [the void liberation, and the singleness liberation => dwelling in voidness, and dwelling in singleness (of formation)].

Visuddhimagga IV-160

Yā pana ‘‘kālenakālaṃ upekkhānimittaṃ manasikarotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.

（4）「时时于舍相作意」，如是说则为称不过急不过缓的精进为舍，是名「精进舍」。

Ñ(IV,160): Equanimity of energy is a name for the equanimity otherwise known as neither over-strenuous nor over-lax energy described thus: 'From time to time he brings to mind the sign of equanimity' (A.i,257).

Notes in Chinese translation: 「精进舍」（vīriyupekkhā），《解脱道论》「精进舍」。

Visuddhimagga IV-159

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.

（3）「以远离修习舍觉支」，如是说则为对俱生法的中立行相为舍，是名「觉支舍」。

Ñ(IV,159): Equanimity as an enlightenment factor is a name for equanimity consisting in the mode of neutrality in conascent states described thus: 'He develops the equanimity enlightenment factor depending on relinquishment' (M.i,11).

Notes in Chinese translation: 「觉支舍」（bojjhaṅgupekkhā），《解脱道论》「菩提觉舍」。

Sayādaw U Sīlānanda: [in => amongst the].

Visuddhimagga IV-158

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.

（2）「与舍俱的心，遍满一方而住」，如是说则为对于诸有情的中正行相为舍，是名「梵住舍」。

Ñ(IV,158): Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus:'He dwells intent upon one quarter with his heart endued with equanimity' (D.i,251).

Notes in Chinese translation: 「梵住舍」（brahmavihārupekkhā），《解脱道论》「无量舍」。

Visuddhimagga IV-157

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma.

（1）「兹有漏尽比丘，眼见色无喜亦无忧，住于舍、念、正知」，如是说则为于（眼耳鼻舌身意）六门中的六种善恶所缘现前之时，漏尽者的遍净本性舍离行相为舍，是名「六支舍」。

Ñ(IV,157): Herein, six-factored equanimity is a name for the equanimity in one whose cankers are destroyed. It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus: 'Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware' (A.iii,279).

Notes in Chinese translation: 「六支舍」（chaḷaṅgupekkhā），《解脱道论》「六分舍」。

Visuddhimagga IV-156

84. Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā.

「住于舍」── 见其生起故为舍。

Ñ(IV,156): He dwells in equanimity: it watches [things] as they arise (UPApattito IKKHATI), thus it is equanimity (upekkhā — or onlooking);

Notes in Chinese translation: 见其生起（upapattito ikkhati）为舍（upekkha）是从语言学上来解释的。

Samaṃ passati, apakkhapatitā hutvā passatīti attho.

即平等而见，不偏见是见义。

Ñ: it sees fairly, sees without partiality (a-pakkha-patita), is the meaning.

Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

由于他具备清明充分和坚强的舍故名具有第三禅者为住于舍。

Ñ: A possessor of the third jhāna is said to 'dwell in equanimity' since he possesses equanimity that is clear, abundant and sound.

Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti.

舍有十种：即六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、遍净舍。

Ñ: Equanimity is of ten kinds: six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity of energy, equanimity about formations, equanimity as a feeling, equanimity about insight, equanimity as specific neutrality, equanimity of jhāna, and equanimity of purification.

Visuddhimagga IV-155

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ.

实际，此等寻伺于第二禅中便已止息，这里仅说明第三禅的方便之道及为赞叹而已。

Ñ(IV,155): Of course, applied and sustained thought have already been stilled in the second jhāna, too. However, this is said in order to show the path to this third jhāna and in order to recommend it.

Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa jhānassāti.

当说寻伺止息之故的时候，即得认清：寻伺的止息实在是此禅的方便之道。

Ñ: For when 'with the stilling of applied and sustained thought' is said, it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought.

Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti.

譬如在第三圣道（阿那含向）本不是舍断的然亦说「舍断身见等五下分结故」，当知如是而说舍断是赞叹的 [PTS 160]，是为了努力证得（第三圣道）者的鼓励的；如是此（第三禅）虽非止息的，但为赞叹亦说是寻伺的止息。

Ñ: And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third Noble Path [but in the first], yet when it is recommended by describing their abandonment thus 'With the abandoning of the five lower fetters' (A.i,232), [160] then it awakens eagerness in those trying to attain that third Noble Path, — so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation.

Tenāyamattho vutto ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti.

这便是说「喜的超越故与寻伺的止息故」之义。

Ñ: Hence the meaning expressed is this: 'With the surmounting of happiness and with the stilling of applied and sustained thought'.

Visuddhimagga IV-154

83. Tattha pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā.

「由离喜故」── 犹如上述以厌恶于喜或超越于喜名为离，

Ñ(IV,154): Herein, with the fading away of happiness as well (pītiyā ca virāgā): fading away is distaste for, or surmounting of, happiness of the kind already described.

Ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā.

其间的一个「与」字，乃连结的意思。一、可以连结于「止息」之句；二、或可连结于「寻伺的止息」之句。

Ñ: But the words 'as well' (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction (sampiṇḍana); they conjoin [to them] either the word 'stilling' or the expression 'the stilling of applied and sustained thought' [in the description of the second jhāna].

Tattha yadā vūpasamameva sampiṇḍeti, tadā ‘‘pītiyā ca virāgā kiñca bhiyyo vūpasamā cā’’ti evaṃ yojanā veditabbā.

这里（离喜）若与「止息」连结，则当作如是解释：「离喜之故而更止息于喜故」，

Ñ: Herein, when taken as conjoining 'stilling', the construction to be understood is 'with the fading away and, what is more, with the stilling, of happiness'.

Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā ‘‘pītiyā jigucchanā ca vūpasamā cā’’ti ayamattho daṭṭhabbo.

依此种解释，离是厌离之义。是故当知喜的厌离之故便是止息之故的意思。

Ñ: With this construction 'fading away' has the meaning of distaste; so the meaning can be regarded as 'with distaste for, and with the stilling of, happiness'.

Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā ‘‘pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā’’ti evaṃ yojanā veditabbā.

如果连结于「寻伺的止息」，则当作「喜的舍离之故，更加寻伺的止息之故」的解释。

Ñ: But when taken as conjoining the words 'stilling of applied and sustained thought', then the construction to be understood is 'with the fading of happiness and, further, with the stilling of applied and sustained thought'.

Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti ayamattho daṭṭhabbo.

依这样解释，舍离即超越义。故知这是喜的超越与寻伺的止息之义。」

Ñ: With this construction 'fading away' has the meaning of surmounting; so this meaning can be regarded as 'with the surmounting of happiness and with the stilling of applied and sustained thought'.

Visuddhimagga IV-153

Ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163).

以上的修行者：「与由离喜故，而住于舍、念与正知及乐以身受 ── 诸圣者说：『成就舍念乐住』── 为第三禅具足住。」

[THE THIRD JHĀNA]

Ñ(IV,153): And at this point, 'With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss with his body; he enters upon and dwells in the third jhāna, on account of which the noble ones announce: “He dwells in bliss who has equanimity and is mindful” ' (Vbh. 245),

Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

如是他一支舍离，二支具足，有三种善，十相成就，证得地遍的第三禅。

Ñ: and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

Visuddhimagga IV-152

Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti.

当自第二禅出定时，因他的念与正知的 [PTS 159] 观察禅支而喜粗起，乐与一境性寂静现起。

Ñ(IV,152): When he has emerged from the second jhāna [159] happiness appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while bliss and unification appear peaceful.

Tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni tatiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.

此时为了舍断粗支及为获得寂静支，他于同一的相「地、地」的数数作意，当他想：「现在要生起第三禅了」，断了有分，即于那同样的地遍作所缘，生起意门的转向心。

Ñ: Then as he brings that same sign to mind as 'earth, earth' again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] 'now the third jhāna will arise', there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.

Sayādaw U Sīlānanda: [[knowing] 'now the third jhāna will arise' => 'when the 3rd jhāna is about to arise'].

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti.

自此以后，即于同样的所缘速行了四或五的速行心。在那些速行心中的最后一个是色界的第三禅心，余者已如前说为欲界心。

Ñ: After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the third jhāna. The rest are of the kinds already stated (§74).

Visuddhimagga IV-151

Tatiyajjhānakathā

82. Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo.

3.（第三禅）如是证得第二禅时，已于如前所述的五行相中而习行自在，从熟练的第二禅出定，学得此定依然是近于敌对的寻与伺，仍有喜心的激动，故称他的喜为粗，因为喜粗，故支亦弱，见此二禅的过失已，于第三禅寂静作意，取消了对二禅的希求，为了证得第三禅，为修瑜伽行，

Ñ(IV,151): Once this has been obtained in this way, and he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it thus: 'This attainment is threatened by the nearness of applied and sustained thought; "Whatever there is in it of happiness, of mental excitement, proclaims its grossness" (D.i,37), and its factors are weakened by the grossness of the happiness so expressed'. He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.

Visuddhimagga IV-150

Pīti sukhaṃ cittekaggatāti imesaṃ pana tiṇṇaṃ uppattivasena tivaṅgasamannāgatatā veditabbā.

「喜、乐、心一境性」这三者的生起，名为「三支具备」。

Ñ(IV,150): Its possession of three factors should be understood as the arising of the three, that is, happiness, bliss, and unification of mind.

Tasmā yaṃ vibhaṅge ‘‘jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā’’ti (vibha. 580) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.

故于《分别论》中说：「第二禅是净、喜、乐、心一境性」，这是为表示附随于禅的（诸支）而说的。

Ñ: So when it is said in the Vibhaṅga,' "Jhāna": confidence, happiness, bliss, unification of mind' (Vbh. 258), this is said figuratively in order to show that jhāna with its equipment.

Ṭhapetvā pana sampasādanaṃ nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikameva etaṃ hoti.

除开净支之外，其余三支，都是依于通达禅思之相的。

Ñ: But, excepting the confidence, this jhāna has literally three factors quā factors that have attained to the characteristic of lighting (see §119),

Chew: What does the word 'quā' means? The word 'lighting (upanijjhāna)' was explained as 'closely observing or intensely observing' by Sayādaw U Sīlānanda at Ñ(IV,119).

Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti, pīti sukhaṃ cittassa ekaggatā’’ti (dha. sa. 161; vibha. 628).

所以说：「在那时候是怎样的三支禅？即喜、乐、心一境性」是。

Ñ: according as it is said: 'What is jhāna of three factors on that occasion? It is happiness, bliss, unification of mind' (Vbh. 263).

Sesaṃ paṭhamajjhāne vuttanayameva.

其余的如初禅所说。

Ñ: The rest is as in the case of the first jhāna.

Visuddhimagga IV-149

Yaṃ pana vuttaṃ ‘‘dvaṅgavippahīnaṃ tivaṅgasamannāgata’’nti, tattha vitakkavicārānaṃ pahānavasena dvaṅgavippahīnatā veditabbā.

其次说「二支舍离，三支具备」。当知寻与伺的舍断为二支舍离。

Ñ(IV,149): Then it was also said above which abandons two factors, possesses three factors (§139). Herein, the abandoning of two factors should be understood as the abandoning of applied thought and sustained thought.

Yathā ca paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, na tathā imassa vitakkavicārā.

在初禅近行的剎那舍断诸盖，不是这里的寻伺（舍断）。

Ñ: But while the hindrances are abandoned at the moment of the access of the first jhāna, in the case of this jhāna the applied thought and sustained thought are not abandoned at the moment of its access.

Appanākkhaṇeyeva ca panetaṃ vinā tehi uppajjati.

在安止的剎那，即离彼等（寻伺）而此二禅生起，

Ñ: It is only at the moment of actual absorption that the jhāna arises without them.

Tenassa te ‘‘pahānaṅga’’nti vuccanti.

所以彼等称为二禅的舍断支。

Ñ: Hence they are called its factors of abandoning.

Visuddhimagga IV-148

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho.

「定生」，即从初禅，或从（与第二禅）相应的定而生的意思。

Ñ(IV,148): Born of concentration: born of the first-jhāna concentration, or born of associated concentration, is the meaning.

Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā, suppasannattā ca, tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ.

虽然在初禅也是从相应定而生，但只有此（第二禅）定值得说为定，因不为寻伺所动乱，极安定与甚净，所以只为此（第二禅）的赞叹而说为「定生」。

Ñ: Herein, although the first was born of associated concentration too, still it is only this concentration that is quite worthy to be called 'concentration' because of its complete confidence and extreme immobility due to absence of disturbance by applied and sustained thought. So only this [jhāna] is called 'born of concentration', and that is in order to recommend it.

Sayādaw U Sīlānanda: The word 'immobility' also means stillness.

Pītisukhanti idaṃ vuttanayameva.

「喜、乐」── 已如（初禅）所说。

Ñ: With happiness and bliss is as already explained.

Dutiyanti gaṇanānupubbatā dutiyaṃ.

「第二」── 依照数目的次第为第二，在于第二生起故为第二。

Ñ: Second: second in numerical series.

Chew: This '在于第二生起故为第二' is not translated into English.

Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ.

于此第二（禅）入定亦为第二。

Ñ: Also second because entered upon second.

Visuddhimagga IV-147

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa.

而且这是由于寻伺的止息而净，不是止息烦恼的染污而净，

Ñ(IV,147): Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought.

Sayādaw U Sīlānanda: [darkness => cloudiness].

Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ.

因寻伺的止息而得专一，不是像近行禅的舍断五盖而起，亦不如初禅的诸支现前之故。这是说明净与专一之因的话。

Ñ: And the singleness comes about, not as in access jhāna with the abandoning of the hindrances, nor as in the first jhāna with the manifestation of the factors, but with the act of stilling the applied and sustained thought. So that [first] clause indicates the cause of the confidence and singleness.

Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ.

因为那寻伺的止息而得第二禅无寻无伺，不是像第三和第四禅，也不如眼识等，亦非本无寻伺之故，是仅对寻伺止息的说明，不是寻伺已经没有的说明，

Ñ: In the same way this jhāna is without applied thought and without sustained thought, not as in the third and fourth jhānas or as in eye-consciousness, etc., with just absence, but with the actual act of stilling the applied and sustained thought. So that [first clause] also indicates the cause of the state without applied and sustained thought;

Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ.

仅对寻伺之无的说明 [PTS 158] ，故有其次的「无寻无伺」之语。

Ñ: it does not indicate the bare absence of applied and sustained thought. [158] The bare absence of applied and sustained thought is indicated by this [second] clause, namely, 'without applied thought, without sustained thought'.

Tasmā purimaṃ vatvāpi vattabbamevāti.

是故已说前句又说后句。

Ñ: Consequently it needs to be stated notwithstanding that the first has already been stated.

Visuddhimagga IV-146

81. Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ.

「无寻无伺」── 依修习而舍断故，或于此二禅中没有了寻，或二禅的寻已经没有了为「无寻」。

Ñ(IV,146): Without applied thought, without sustained thought: since it has been abandoned by development, there is no applied thought in this, or of this, [jhāna], thus it is without applied thought.

Imināva nayena avicāraṃ.

亦可以同样的方法说「无伺」。

Ñ: The same explanation applies to sustained thought.

Vibhaṅgepi vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantikatā, tena vuccati avitakkaṃ avicāra’’nti (vibha. 576).

《分别论》中这样说：此寻与此伺的寂止、静止、止息、息没、湮没、熄灭、破灭 (appitā)、干枯、干灭与终息。故称为「无寻无伺」。

Ñ: Also it is said in the Vibhaṅga: 'So this applied thought and this sustained thought are quieted, quietened, stilled, set at rest, set quite at rest, done away with, quite done away with (appitā), dried up, quite dried up, made an end of; hence it is said: without applied thought, without sustained thought' (Vbh. 258).

Etthāha ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho, atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’nti’’.

那么，在前面一句「寻伺的止息」便已成就此义，为什么再说「无寻无伺」呢？

Ñ: Here it may be asked: Has not this meaning already been established by the words 'with the stilling of applied and sustained thought'? So why is it said again 'without applied thought, without sustained thought'? —

Vuccate, evametaṃ siddhovāyamattho, na panetaṃ tadatthadīpakaṃ.

答道：虽在那里已成无寻无伺义，然这里与寻伺的止息是不同的。

Ñ: It may be replied: Yes, that meaning has already been established. But this does not indicate that meaning.

Nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

上面不是已经说过：「为了说明超越粗支之故，而自初禅得证其它的二禅等，所以说寻伺止息故」，

Ñ: Did we not say earlier: 'The phrase "with the stilling of applied and sustained thought" is expressed in this way in order to indicate that the act of attaining the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case'? (§140).

Visuddhimagga IV-145

Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo. Cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ.

在《分别论》中亦只这样说：「净即信、信仰、信赖、净信，心专一即心的住立……正定」是。

Ñ(IV,145): But that much is actually stated in the Vibhaṅga too with the words: ' "Confidence" is faith, having faith, trust, full confidence. "Singleness of mind" is steadiness of consciousness ... right concentration' (Vbh. 258).

Evaṃ vuttena pana tena saddhiṃ ayamatthavaṇṇanā yathā na virujjhati, aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.

依照《分别论》的说法与此义是不会矛盾的，实与别处相符的。

Ñ: And this commentary on the meaning should not be so understood as to conflict with the meaning stated in that way, but on the contrary so as to agree and concur with it.

Visuddhimagga IV-144

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāvañcā’’ti vuttanti.

在初禅岂不是也有此「信」和「专一」而名为定，为什么仅（在第二禅）而称为「净心专一」呢？

Ñ(IV,144): It might be asked: But does not this faith exist in the first jhāna too, and also this concentration with the name of the 'single [thing]'? Then why is only this second jhāna said to have confidence and singleness of mind? —

Vuccate, aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya ‘‘sampasādana’’nti na vuttaṃ.

答道：[PTS 157] 因为初禅为寻伺所扰乱，犹如给波浪所动乱的水，不是很净的，所以初禅虽也有信，但不名为「净」。

Ñ: It may be replied as follows: It is because that first jhāna [157] is not fully confident owing to the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets. That is why, although faith does exist in it, it is not called 'confidence'.

Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ‘‘ekodibhāva’’ntipi na vuttaṃ.

因不很净，则三摩地亦不甚明了，所以亦不名为专一。

Ñ: And there too concentration is not fully evident because of the lack of full confidence. That is why it is not called 'singleness' there.

Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo, tasmā idameva evaṃ vuttanti veditabbaṃ.

在二禅中已无寻伺的障碍而得强信生起的机会。得与强信作伴，则三摩地亦得明了，故知仅于二禅作这样说。

Ñ: But in this second jhāna faith is strong, having got a footing in the absence of the impediments of applied and sustained thought; and concentration is also evident through having strong faith as its companion. That may be understood as the reason why only this jhāna is described in this way.

Visuddhimagga IV-143

Tatrāyamatthayojanā, eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho.

那里的（心专一的）意义解释：一与上升为「专一」，不为寻伺的上升，故最上最胜为「专一」之义。

Ñ(IV,143): Here is the construction of the meaning in that case. Unique (eka) it comes up (udeti), thus it is single (ekodi); the meaning is, it comes up as the superlative, the best, because it is not overtopped by applied and sustained thought,

Seṭṭhopi hi loke ekoti vuccati.

最胜是说在世间为唯一的意思。

Ñ: for the best is called 'unique' in the world.

Vitakkavicāravirahato vā eko asahāyo hutvā itipi vattuṃ vaṭṭati.

或说离了寻伺独一无伴亦可。

Ñ: Or it is permissible to say that when deprived of applied and sustained thought it is unique, without companion.

Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho.

或能引起诸相应法为「上升」，这是现起义。

Ñ: Or alternatively: it evokes (udāyati) associated states, thus it is an evoker (udi); the meaning is, it arouses.

Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ.

最胜之义的一与上升的「专一」是三摩地（定）的同义语。

Ñ: And that is unique (eka) in the sense of best, and it is an evoker (udi), thus it is a unique evoker (ekodi = single). This is a term for concentration.

Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ.

如此专一的修习与增长故名第二禅为专一。

Ñ: Then, since the second jhāna gives existingness to (bhāveti), augments, this single [thing], it 'gives singleness' (ekodibhāva).

So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

这专一是心的专一，不是有情和生命的专一，所以说「心专一」。

Ñ: But as this single [thing] is a mind's, not a being's or a soul's, so singleness of mind is said.

Visuddhimagga IV-142

Sampasādananti sampasādanaṃ vuccati saddhā.

「净」── 为净信。

Ñ(IV,142): Confidence: it is faith that is called confidence.

Sampasādanayogato jhānampi sampasādanaṃ.

与净相应的禅为净禅，

Ñ: The jhāna 'has confidence' because it is associated with confidence

Nīlavaṇṇayogato nīlavatthaṃ viya.

犹如有青色的衣叫青衣。

Ñ: as a cloth 'has blue colour' because it is associated with blue colour.

Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca cetaso sampasādayati, tasmāpi sampasādananti vuttaṃ.

或以二禅具备此净 ── 因为止息了寻伺的动摇而心得于净，故名为净。

Ñ: Or alternatively, that jhāna is stated to 'have confidence' because it makes the mind confident with the confidence possessed by it and by stilling the disturbance created by applied and sustained thought.

Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo.

若依第二义的分别，当知此句应作「净的心」这样连结，

Ñ: And with this conception of the meaning the word construction must be taken as 'confidence of mind'.

Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

若依前义的分别，则「心」应与「专一」连结。

Ñ: But with the first-mentioned conception of the meaning the words 'of mind' must be construed with 'singleness'.

Ñ's notes: In the Pāḷi, sampasādanaṃ cetaso ekodibhāvaṃ, cetaso ('of mind') comes between sampasādanaṃ ('confidence') and ekodibhāvaṃ ('singleness') and so can be construed with either. Sayādaw U Sīlānanda: When 'sampasādanaṃ cetaso' are connected, means clarify the mind and arouses singleness; when 'cetaso ekodibhāvaṃ' are connected, means arouses singleness of mind.

Visuddhimagga IV-141

Ajjhattanti idha niyakajjhattamadhippetaṃ.

「内」── 这里是自己之内的意思。

Ñ(IV,141): Internal: here one's own internal is intended;

Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti ettakameva vuttaṃ.

但《分别论》中仅此一说：「内的，个人的」。

Ñ: but that much is actually stated in the Vibhaṅga too with the words 'internally in oneself (Vbh. 258).

Yasmā ca niyakajjhattamadhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.

故自己之内义，即于自己而生 ── 于自己相续发生的意义。

Ñ: And since one's own internal is intended, the meaning here is this: born in oneself, generated in one's own continuity.

Visuddhimagga IV-140

80. Tattha vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti.

这里的「寻伺止息故」是寻与伺二种的止息和超越之故，即在第二禅的剎那不现前的意思。

Ñ(IV,140): Herein, with the stilling of applied and sustained thought: with the stilling, with the surmounting, of these two, namely, applied thought and sustained thought; with their non-manifestation at the moment of the second jhāna, is what is meant.

Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi.

虽然一切初禅法在第二禅中已不存在 ──

Ñ: Herein, although none of the states belonging to the first jhāna exist in the second jhāna —

Aññeyeva hi paṭhamajjhāne phassādayo, aññe idha.

即是说初禅中的触等和这里是不同的 ──

Ñ: for the contact, etc., (see M.iii,25), in the first jhāna are one and here they are another —

Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ.

但为了说明由于超越了粗支而从初禅得证其它的二禅等，所以说，「寻伺止息故」。

Ñ: it should be understood all the same that the phrase 'with the stilling of applied and sustained thought' is expressed in this way in order to indicate that the attaining of the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case.

Visuddhimagga IV-139

Ettāvatā cesa vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

以上这样的修行者：「寻伺止息故，内净心专一故，无寻无伺，定生喜乐，第二禅具足住。」

[THE SECOND JHĀNA]

Ñ(IV,139): And at this point, 'With the stilling of applied and sustained thought he enters upon and dwells in the second jhāna, which has internal confidence and singleness of mind without applied thought, without sustained thought, with happiness and bliss born of concentration' (Vbh. 245),

Sayādaw U Sīlānanda: The word 'stilling' also means 'overcoming'; [has internal confidence and singleness of mind => is confident and arouses singleness of mind,]; The words 'with happiness and bliss born of concentration' has two meaning, i.e. (A) That jhāna is born of concentration and accompanied by Pīti & Sukha. (B) It is accompanied by Pīti & Sukha born of concentration.

Evamanena dvaṅgavippahīnaṃ tivaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ dutiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

他如是舍离二支，具备三支，三种善及十相成就，证得地遍的第二禅。[PTS 156]

Ñ: and so he has attained the second jhāna, which abandons two factors, possesses three factors, is good in three ways, possesses ten characteristics and is of the earth kasiṇa. [156]

Visuddhimagga IV-138

Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkavicārā oḷārikato upaṭṭhahanti, pītisukhañceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgaṃ pahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni dutiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.

从初禅出定之时，因他的念与正知的观察禅支，寻与伺粗起，喜、乐、心一境性寂静现起。此时为了舍断他的粗支而获得寂静支，他于同一的相下「地、地」的数数作意，当他想：「现在要生起第二禅了」，断了有分，即于那同样的地遍为所缘，生起意门的转向心。

Ñ(IV,138): When he has emerged from the first jhāna, applied and sustained thought appear gross to him as he reviews the jhāna factors with mindfulness and full awareness, while happiness and bliss and unification of mind appear peaceful. Then, as he brings that same sign to mind as 'earth, earth' again and again with the purpose of abandoning the gross factors and obtaining the peaceful factors, [knowing] 'now the second jhāna will arise', there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.

Sayādaw U Sīlānanda: [[knowing] 'now the second jhāna will arise' => 'when the 2nd Jhāna is about to arise'].

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ.

自此以后，即对同样的所缘速行了四或五的速行心。在那些速行心中的最后一个是色界的第二禅心，

Ñ: After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the second jhāna.

Sesāni vuttappakārāneva kāmāvacarānīti.

其余的如已述的欲界。

Ñ: The rest are of the sense sphere of the kinds already stated (§74).

Visuddhimagga IV-137

Dutiyajjhānakathā

79. Imāsu pana pañcasu vasīsu ciṇṇavasinā paguṇapaṭhamajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkavicārānaṃ oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikatvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo.

2.（第二禅）于此等五自在中曾修行自在，并自熟练的初禅出定，觉得此定是近于敌对的五盖，因寻与伺粗，故禅支弱，见此过失已，于第二禅寂静作意，取消了对于初禅的希求，为证第二禅，当作瑜伽行。

Ñ(IV,137): When he has once acquired mastery in these five ways, then on emerging from the now familiar first jhāna he can regard the flaws in it in this way: 'This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of the applied and sustained thought'. He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second.

Visuddhimagga IV-136

Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā.

观察自在同于转向自在所说。

Ñ(IV,136): Mastery in reviewing is described in the same way as mastery in adverting;

Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti.

即在那里的转向心以后而易以观察的诸速行心。

Ñ: for the reviewing impulsions are in fact those next to the adverting mentioned there (§132).

Visuddhimagga IV-135

Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati.

为表示（在定自在及出定自在）这两种佛护长老的故事是很适合的：

Ñ(IV,135): The story of the Elder Buddharakkhita may be told in order to illustrate both these last.

So hāyasmā upasampadāya aṭṭhavassiko hutvā therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatānaṃ tiṃsamattānaṃ iddhimantasahassānaṃ majjhe nisinno therassa yāguṃ paṭiggāhayamānaṃ upaṭṭhākanāgarājānaṃ gahessāmīti ākāsato pakkhandantaṃ supaṇṇarājānaṃ disvā tāvadeva pabbataṃ nimminitvā nāgarājānaṃ bāhāyaṃ gahetvā tattha pāvisi.

[PTS 155] 尊者圆具后，戒腊八岁时，是来看护铁罗跋脱拉寺的摩诃罗哈纳瞿多长老的三万具有神通人中的一个。一只金翅鸟王想道：「等看护长老的龙王出来供粥给他的时候，我当捕它来吃」，所以它一看龙王之时，即自空中跳下，当时尊者即刻化作一山，取龙王之臂潜入山中。

Ñ: [155] Eight years after his admission to the Community that Elder was sitting in the midst of thirty thousand bhikkhus possessed of supernormal powers who had gathered to attend upon the sickness of the Elder Mahā-Rohaṇagutta at Therambatthala. He saw a Royal Supaṇṇa (demon) swooping down from the sky intending to seize an attendant Royal Nāga-serpent as he was getting rice-gruel accepted for the Elder. The Elder Buddharakkhita created a rock meanwhile, and seizing the Royal Nāga by the arm, he pushed him inside it.

Sayādaw U Sīlānanda: [he pushed him inside it => entered the rock with the Royal Nāga]

Supaṇṇarājā pabbate pahāraṃ datvā palāyi.

金翅鸟王仅一击于山而去。

Ñ: The Royal Supaṇṇa gave the rock a blow and made off.

Mahāthero āha – ‘‘sace, āvuso, buddharakkhito nābhavissa, sabbeva gārayhā assāmā’’ti.

所以大长老说：「诸位，如果护长老不在这里，我们未免要被人轻蔑了。」

Ñ: The Senior Elder remarked: 'Friends, if Rakkhita had not been there, we should all have been put to shame'.

Visuddhimagga IV-134

Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma.

能够于一弹指或十弹指的时间住在定中，名为在定自在。

Ñ(IV,134): Ability to remain in jhāna for a moment consisting in exactly a finger-snap or exactly ten finger-snaps is called mastery in resolving (steadying the duration).

Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma.

能以同样的速度出定，名为出定自在。

Ñ: Ability to emerge quickly in the same way is called mastery in emerging.

Visuddhimagga IV-133

Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma.

其次如大目犍连尊者降伏难陀，优波难陀龙王一样迅速入定，名为入定自在。

Ñ(IV,133): The venerable Mahā-Moggallāna's ability to enter upon jhāna quickly, as in the taming of the royal nāga-serpent Nandopananda (Ch.XII, §106f.), is called mastery in attaining.

Visuddhimagga IV-132

Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti.

五自在之义解说如次：

从初禅出定，最初转向于寻者，先断了有分而生起转向以后，于同样的寻所缘而速行了四或五的速行心。

Ñ(IV,132): The explanation of the meaning here is this. When he emerges from the first jhāna and first of all adverts to the applied thought, then, next to the adverting that arose interrupting the life-continuum, either four or five impulsions impel with that applied thought as their object.

Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti.

此后生起二有分。再于伺所缘而生起转向心，又如上述的方法而起速行心。如是能够于（寻伺喜乐心一境性）五禅支中连续遣送其心，便是他的转向心成就。

Ñ: Then there are two life-continuum [consciousnesses]. Then there is adverting with the sustained thought as its object and followed by impulsions in the way just stated. When he is able to prolong his conscious process uninterruptedly in this way with the five jhāna factors, then his mastery of adverting is successful.

Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati, aññesaṃ vā evarūpe kāle.

这种自在达到了顶点时，从世尊的双重神变中可得见到。又于（舍利弗等）其它的人作这样神变时亦得见到。

Ñ: But this mastery is found at its acme of perfection in the Blessed One's Twin Marvel (Ps.i,125), or for others on the aforesaid occasions.

Ito paraṃ sīghatarā āvajjanavasī nāma natthi.

比以上的转向自在更迅速是没有的。

Ñ: There is no quicker mastery in adverting than that.

Visuddhimagga IV-131

Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ.

（初禅的进展（4）五自在）所以他应该于同样的初禅中，用五种行相，自在修行。

Ñ(IV,131): Therefore he should acquire mastery in the five ways first of all with respect to the first jhāna.

Pañcavasīkathā

78. Tatrimā pañca vasiyo āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasīti.

五种自在，为转向自在、入定自在、在定自在、出定自在，及观察自在。

Ñ: Herein, these are the five kinds of mastery: mastery in adverting, mastery in attaining, mastery in resolving (steadying the duration), mastery in emerging, and mastery in reviewing.

Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvadicchakaṃ āvajjeti, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī.

遂其所欲的地方，遂其所欲的时间，遂其所欲好长的时间中，转向于初禅，

Ñ: 'He adverts to the first jhāna where, when, and for as long as, he wishes;

Paṭhamaṃ jhānaṃ yatthicchakaṃ…pe… samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī.

即无迟滞的转向，为转向自在，遂其所欲的地方……入初禅定，即无迟滞的入定，为入定自在，

Ñ: he has no difficulty in adverting; thus it is mastery in adverting. He attains the first jhāna where ... he has no difficulty in attaining; thus it is mastery in attaining' (Ps.i,100),

Evaṃ sesāpi vitthāretabbā.

余者当可类推。

Ñ: and all the rest should be quoted in detail (Ch. XXIII, §27).

Visuddhimagga IV-130

Tenāha bhagavā –

故世尊说：

Ñ(IV,130): Hence the Blessed One said:

‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.

「诸比丘，譬如山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山，

Ñ: 'Bhikkhus, suppose there were a foolish stupid mountain cow, with no knowledge of fields and no skill in walking on craggy mountains,

Tassā evamassa ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti.

且这样想道：『我去以前未曾去过的地方，吃未曾吃过的草，饮未曾饮过的水，是比较好的』。

Ñ: who thought: "What if I walked in a direction I never walked in before, ate grass I never ate before, drank water I never drank before?",

Sā purimaṃ pādaṃ na supatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya, sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya.

它未曾站稳前足，便举起后足，于是它永远也不会到达那以前未曾到过的地方，吃未曾吃过的草及饮未曾饮过的水了。

Ñ: and without placing her forefoot properly she lifted up her hind foot; then she would not walk in the direction she never walked in before or eat the grass she never ate before or drink the water she never drank before,

Yasmiñcassā padese ṭhitāya evamassa ‘yaṃnūnāhaṃ agatapubbañceva…pe… piveyya’nti. Tañca padesaṃ na sotthinā paccāgaccheyya.

甚至它曾经这样思念过：『我去以前未曾去过的地方较好……乃至饮水』，其实连这个地方亦难安全的传来。

Ñ: and also she would not get back safely to the place where she had thought, "What if I walked in a direction I never walked in before ... drank water I never drank before?".

Taṃ kissa hetu?

何以故？

Ñ: Why is that?

Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ, evameva kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ.

诸比丘，因为那山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山故。」「诸比丘，若有如是比丘，愚昧而不知适当之处，无有善巧，离诸欲……初禅具足住。

Ñ: Because that mountain cow was foolish and stupid with no knowledge of fields and no skill in walking on craggy mountains. So too, bhikkhus, here is a certain foolish stupid bhikkhu with no knowledge of fields and no skill, quite secluded from sense desires, secluded from unprofitable things, in entering upon and dwelling in the first jhāna, which is accompanied by applied thought and sustained thought with happiness and bliss born of seclusion;

So taṃ nimittaṃ nāsevati, na bhāveti, na bahulīkaroti, na svādhiṭṭhitaṃ adhiṭṭhāti, tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti.

但他对于其相不再再习行，不多多修习，未能站稳脚跟，他便这样想：『我于寻伺止息……第二禅具足住比较好』，[PTS 154]

Ñ: he does not repeat, develop or cultivate that sign or properly establish it. He thinks: "What if with the subsiding of applied and sustained thought I entered upon and dwelt in the second jhāna, which is ... with happiness and bliss born of concentration?". [154]

So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ.

他实不能寻伺止息，二禅具足住。

Ñ: He is unable with the subsiding of applied and sustained thought to enter upon and dwell in the second jhāna, which is ... with happiness and bliss born of concentration.

Tassevaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti.

他亦已经思念过的：『我离诸欲……初禅具足住较好』，

Ñ: Then he thinks: "What if, quite secluded from sense desires, secluded from unprofitable things, I entered upon and dwelt in the first jhāna, which is ... with happiness and bliss born of seclusion?".

So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ.

其实他连离诸欲……而初禅具足住也不可能了。

Ñ: He is unable, quite secluded from sense desires, secluded from unprofitable things, to enter upon and dwell in the first jhāna which is ... with happiness and bliss born of seclusion.

Ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate caritu’’nti (a. ni. 9.35).

诸比丘，这叫做比丘两者俱失，两者都退。诸比丘，譬如那山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山一样。」

Ñ: This bhikkhu is called one who has slipped between the two, who has fallen between the two, just like the foolish stupid mountain cow with no knowledge of fields and no skill in walking on craggy mountains ...' (A.iv,418-19).

Visuddhimagga IV-129

Athassa taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

当他的相增大的地方 ── 其地的高低、河流的难度、山岳的崎岖，犹如百钉所钉的牛皮一样。

Ñ(IV,129): Then that sign [appears] to him like an ox hide stretched out with a hundred pegs over the earth's ridges and hollows, river ravines, tracts of scrub and thorns, and rocky inequalities (see M.iii,105) in any area to which it has been extended.

Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena samāpajjanabahulena bhavitabbaṃ, na paccavekkhaṇabahulena.

所以初学者于增大之相而得证初禅后，应该常常入定，不可常常观察；

Ñ: When a beginner has reached the first jhāna in this sign, he should enter upon it often without reviewing it much.

Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti.

如果常常观察，则禅支成为粗而弱。

Ñ: For the first jhāna factors occur crudely and weakly in one who reviews it much.

Athassa tāni evaṃ upaṭṭhitattā upari ussukkanāya paccayataṃ āpajjanti.

如果他的禅支像这样的粗弱，则无向上努力的机缘；

Ñ: Then because of that they do not become conditions for higher endeavour.

So appaguṇe jhāne ussukkamāno pattapaṭhamajjhānā ca parihāyati, na ca sakkoti dutiyaṃ pāpuṇituṃ.

假使他于初禅尚未精练，即求努力于多多观察，这样连初禅都要退失，那里还能够证得二禅呢？

Ñ: While he is endeavouring for the unfamiliar [higher jhāna] he falls away from the first jhāna and fails to reach the second.

Sayādaw U Sīlānanda: [unfamiliar => not so familiar]; [higher => first].

Visuddhimagga IV-128

Yathā hi haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya parittaṃ parittaṃ padesaṃ uppatantā paricayaṃ katvā anukkamena candimasūriyasantikaṃ gacchanti, evameva bhikkhu vuttanayena nimittaṃ paricchinditvā vaḍḍhento yāva cakkavāḷaparicchedā tato vā uttari vaḍḍheti.

譬如天鹅的幼雏，生成两翼之后，便少许少许向上作练习飞行，次第以至飞近于日月，如是比丘亦依于上述的方法区划其相，增大至轮围山的境界，或者更加增大。

Ñ(IV,128): Just as young swans first starting to use their wings soar a little distance at a time, and by gradually increasing it eventually reach the presence of the moon and sun, so too when a bhikkhu extends the sign by successive delimitations in the way described, he can extend it up to the limit of the world-sphere or even beyond.

Visuddhimagga IV-127

Nimittavaḍḍhananayo

77. Tatrāyaṃ vaḍḍhananayo, tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvā yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantare kasati, yathā vā pana bhikkhū sīmaṃ bandhantā paṭhamaṃ nimittāni sallakkhetvā pacchā bandhanti, evameva tassa yathāladdhassa nimittassa anukkamena ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ.

其增大的方法如次：瑜伽行者增大其似相，不要像（陶工）作钵、做饼子、煮饭、蔓萝及湿布（污点）的增大；当如农夫的耕田，先用犁划一界限，然后在其所划的范围内耕之，或者如比丘的结成戒坛，先观察各种界帜，然后结成，如是对于他的已得之相，应该用意次第区划为一指、二指、三指、四指的量，然后依照其区划而增大。

Ñ(IV,127): The way to extend it is this. The meditator should not extend the sign as a clay bowl or a cake or boiled rice or a creeper or a piece of cloth is extended. He should first delimit with his mind successive sizes for the sign, according as acquired, that is to say, one finger, two fingers, three fingers, four fingers, and then extend it by the amount delimited, just as a ploughman delimits with the plough the area to be ploughed and then ploughs within the area delimited, or just as bhikkhus fixing a boundary first observe the marks and then fix it.

Aparicchinditvā pana na vaḍḍhetabbaṃ.

不应于没有区划的增大。

Ñ: He should not, in fact, extend it without having delimited [the amount it is to be extended by].

Tato vidatthiratanapamukhapariveṇavihārasīmānaṃ gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedena vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ.

自此以后则以划定一张手、一肘、一庭院、一屋、一寺的界限及一村、一城、一县、一国土、一海的界限而增大，[PTS 153] 或者划定轮围山乃至更大的界限而增大。

Ñ: After that has been done, he can further extend it, doing so by delimiting successive boundaries of, say, a span, a ratana (= 2 spans), the verandah (pamukha), the surrounding space (pariveṇa), the monastery, and the boundaries of the village, the town, the district, the kingdom and the ocean, [153] making the extreme limit the world-sphere or even beyond.

MP3 Visuddhimagga Talks - part 11B

{11b-visuddhimagga-01} – (pp.167, para.162 – pp.168, para.171)

{11b-visuddhimagga-02} – (pp.170, para.176 – pp.170, para.179)

{11b-visuddhimagga-03} – (pp.170, para.180 – pp.171, para.182)

[The Fourth Jhāna]

{11b-visuddhimagga-04} – (pp.171, para.183 – pp.173, para.188)

{11b-visuddhimagga-05} – (pp.173, para.190 – pp.176, para.202)

[The End of Chapter IV – Description of Concentration]