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),
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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.
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