Visuddhimagga IV-78

Sā ca pana ekacittakkhaṇikāyeva.

其次，此安止定仅一剎那心而已。

Ñ(IV,78): But that absorption is only of a single conscious moment.

Sattasu hi ṭhānesu addhānaparicchedo nāma natthi paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantaraphale, rūpārūpabhavesu bhavaṅgajjhāne, nirodhassa paccaye nevasaññānāsaññāyatane, nirodhā vuṭṭhahantassa phalasamāpattiyanti.

因为时间之长短限制，有七处不同：即于最初的安止，世间的神通，四道，道以后的果，色无色有的有分禅（无想定及灭尽定），为灭尽定之缘的非有想非无想处，以及出灭尽定者所证的果定。

Ñ: For there are seven instances in which the normal extent [of the cognitive series] does not apply. They are in the cases of the first absorption, the mundane kinds of direct-knowledge, the four paths, fruition next after the path, life-continuum jhāna in the fine-material and immaterial kinds of becoming, the base consisting of neither perception nor non-perception as condition for cessation [of perception and feeling], and the fruition attainment in one emerging from cessation.

Sayādaw U Sīlānanda: 'cognitive series' also means thought process or vīthi. Han: Mahāsī Sayādaw same as Sayādaw U Sīlānanda.

Notes in Chinese translation: 「有分禅」（bhavaṅgajjhāna）是无意识状态的禅，指无心定而言，即色界的无想定及无色界的灭尽定。

Chew: What does it mean 'life-continuum jhāna in the fine-material and immaterial kinds of becoming'? Han: I do not know. The 'life-continuum jhāna' was translated from 'bhavaṅgajjhāne'. But I have never heard of 'bhavaṅgajjhāna'. Mahāsī Sayādaw wrote [the jhāna citta that arises in rūpa and arūpa bhūmi as bhavaṅga]. This also, I do not understand, because how can jhāna citta arise as bhavaṅga citta? I am sorry, Chew, I cannot say anything on this.

Chew: The Chinese and English translation are different, i.e. '因为时间之长短限制，有七处不同' and 'For there are seven instances in which the normal extent [of the cognitive series] does not apply'.

Ettha maggānantaraphalaṃ tiṇṇaṃ upari na hoti.

此中道以后的果是不会有三剎那心以上的。[PTS 139]

Ñ: Here the fruition next after the path does not exceed three [consciousnesses in number]; [139]

Nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnamupari na hoti.

为灭尽定之缘的非有想非无想处是不会有二剎那心以上的。

Ñ: the [consciousnesses] of the base consisting of neither perception nor non-perception as condition for cessation do not exceed two [in number];

Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi, sesaṭṭhānesu ekameva cittanti.

于色、无色界的有分（无想定及灭尽定）是没有限量的。其余诸处都只有一剎那心而已。

Ñ: there is no measure of the [number of consciousnesses in the] life-continuum in the fine-material and immaterial [kinds of becoming]. In the remaining instances [the number of consciousnesses is] one only.

Chew: What does it mean by 'there is no measure of the [number of consciousnesses in the] life-continuum in the fine-material and immaterial [kinds of becoming].'? Han: Mahāsī Sayādaw just translated the Pāḷi words [Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi] as [there is no limit or parimāṇa in the number of bhavaṅga cittas in rūpa and arūpa bhūmi.] I do not know what that means.

Iti ekacittakkhaṇikāyeva appanā. Tato bhavaṅgapāto.

在安止定仅一剎那之后，便落于有分了。

Ñ: So absorption is of a single consciousness moment. After that it lapses into the life-continuum.

Atha bhavaṅgaṃ vocchinditvā jhānapaccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti.

自此又为观察于禅的转向心而断绝了有分以后便成为禅的观察。

Ñ: Then the life-continuum is interrupted by adverting for the purpose of reviewing the jhāna, next to which comes the reviewing of the jhāna.