Chapter IX   Kammaṭṭhānasaṅgahavibhāgo（業處之概要）

9.2 止之概要（Samathasaṅgaha）

9.2.1 基本分類

9.2.1.1 業處

Tattha samathasaṅgahe tāva dasa kasiṇāni, dasa asubhā, dasa anussatiyo, catasso appamaññāyo, ekā saññā, ekaṃ vavatthānaṃ, cattāro āruppā cā ti sattavidhena samathakammaṭṭhānasaṅgaho.

Therein, in the compendium of calm, to begin with, the compendium of meditation subjects for developing calm are sevenfold: (1) ten kasiṇas, (2) ten kinds of foulness, (3) ten recollections, (4) four illimitables, (5) one perception, (6) one analysis, and (7) four immaterial states.

其中，於止之概要，首先在止業處概要裡有七組：一、十遍；二、十不淨；三、十隨念；四、四無量；五、一想；六、一分別；及七、四無色。

NOTES

Tattha, tatra: (adv) there; thither; in that case; now; in that, therein

Samatha: (m) calm, tranquility, quietude of heart; cessation 止，奢摩他

Saṅgaha: (m) taking, collecting; classification, conjunction, assemblage; compilation, abridgement; favor, kindness 概要，分析，組合，攝

Tāva: (adv) now, just, at once; really, indeed; yet, still; to begin with

Dasa: (num) ten

Kasiṇa: (adj.) entire, whole 遍   (n) one of the aids to kammaṭṭhāna, the practice by means of which mystic meditation (bhāvanā, jhāna) may be attained

Asubha: (adj) impure, unpleasant, bad, ugly, nasty    (n) foulness, impurity 不淨

Anussati: (f) remembrance, recollection, thinking of, mindfulness 隨念

Catu, caturo, cattāro: (m. num) four   (n) cattāri     (f) catasso

Appamaññā: (f) boundlessness, immeasurability; illimitables 無量

Eka: (adj) one, single; alone; a certain; the same; chief; unique

Saññā: (f) perception, consciousness, sense; intellect, thought; sign, gesture 想

Vavatthāna: (n) determination, resolution, arrangement, fixing, analysis 分別

Āruppa: (adj) formless, incorporeal, immaterial (n) formless existence 無色

Satta: (num) seven

Vidha: (m) part, fold; kind, sort; form, measure 部分，種類

Kammaṭṭhāna: (n) (literally) the place of work, basis of action; each of the forty meditation subjects 業處

9.2.1.2 性格

Rāgacaritā, dosacaritā, mohacaritā, saddhācaritā, buddhicaritā, vitakkacaritā cā ti chabbidhena caritasaṅgaho.

The compendium of temperaments is sixfold: (1) the lustful, (2) the hateful, (3) the deluded, (4) the faithful, (5) the intellectual, and (6) the discursive.

在性格（習行）之概要裡有六種：一、貪行者；二、 瞋行者；三、痴行者；四、信行者；五、知識行者（覺行者）；六、散漫行者（尋行者）。

NOTES

Carita: (n) action, behavior, conduct, temperament; living

［此處採用「陰性」是依據註解書的說明：Rāgo va caritā pakatī ti rāgacaritā. Pakati: (f) original or natural form, natural state or condition］

Rāga: (m) dyeing; human passion, evil desire, greed, attachment, lust 貪

Dosa: (m) anger, hatred 瞋

Moha: (m) delusion, error, folly, infatuation, ignorance; fainting, loss of consciousness 痴

Saddhā: (f) faith 信

Buddhi: (f) wisdom, intelligence, knowledge 覺

Vitakka: (m) reflection, thought; argument; reasoning; initial application 尋 ［此處引申為「散漫」（discursive）］

Chabbidha: (m, adj) sixfold

9.2.1.3 修習

Parikammabhāvanā, upacārabhāvanā, appanābhāvanā cā ti tisso bhāvanā.

The three stages of mental development are: the preliminary development, the access development, and the absorption development.

心之修習有三個層次：遍作修習、近行修習、與安止修習。

NOTES

Parikamma: (n) preparation, preparatory proceedings or ceremony; getting ready by clearing, cleansing, etc. 遍作，預作

Bhāvanā: (f) developing, attaining, being devoted to; meditation 修習

Upacāra: (m) access, approach, approximation, entrance; attention; practice, conduct 近行

Appanā: (f) absorption (of mind), ecstasy, fixing of thought on an object 安止

Tayo: (num. m.) three   loc. tīsu     (f) tisso     (n) tīṇi     Frequently at the end of a compound, the whole forming a neut. noun. -ttayaṃ

9.2.1.4 禪相

Parikammanimittaṃ, uggahanimittaṃ, paṭibhāganimittañ cā ti tīṇi nimittāni ca veditabbāni.

The three signs should be understood as: the preliminary sign, the learning sign, and the counterpart sign.

當知有三種禪相：遍作相、取相、與似相。

NOTES

Nimitta: (n) a sign, mark, token, symbol; omen; cause, reason 相

Parikammanimitta: (n) the preliminary sign 遍作相

Uggaha: (adj) taking up, acquiring, learning     (m) learning, acquisition

Uggahanimitta: (n) the learning or acquiring sign 取相

Paṭibhāga: (adj) equal to, similar, resembling   (m) counterpart, likeness, resemblance

Paṭibhāganimitta: (n) the counterpart sign 似相

Vidati: to know, ascertain   p.f.p. veditabba: to be known or understood

9.2.2 四十種業處（Kammaṭṭhānasamuddesa）

9.2.2.1 十遍

Kathaṃ? Paṭhavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ākāsakasiṇaṃ, ālokakasiṇañ cā ti imāni dasa kasiṇāni nāma.

How? The ten kasiṇas are: the earth kasiṇa, the water kasiṇa, the fire kasiṇa, the air kasiṇa, the blue kasiṇa, the yellow kasiṇa, the red kasiṇa, the white kasiṇa, the space kasiṇa, and the light kasiṇa.

如何？地遍、水遍、火遍、風遍、青遍、黃遍、紅遍、白遍、虛空遍、與光明遍：這些是十遍。

NOTES

Kathaṃ: (adv) how

Paṭhavī (pathavī, puthuvī, puthavī): (f) the earth 地

Paṭhavīkasiṇa: (n) the earth kasiṇa 地遍

Āpa: (m) water 水

Āpokasiṇa: (n) the water kasiṇa 水遍

Teja: (m/n) fire, flame, heat; light, brilliancy; glory; influence; power 火

Tejokasiṇa: (n) the fire kasiṇa 火遍

Vāya, vāyu: (m) air, wind 風

Vāyokasiṇa: (n) the air kasiṇa 風遍

Nīla: (adj) black, dark blue, dark green 青，黑

Nīlakasiṇa: (n) the blue kasiṇa 青遍

Pīta: (adj) yellow 黃

Pītakasiṇa: (n) the yellow kasiṇa 黃遍

Lohita: (adj) red 紅

Lohitakasiṇa: (n) the red kasiṇa 紅遍

Odāta: (adj) white, clean 白

Odātakasiṇa: (n) the white kasiṇa 白遍

Ākāsa: (m) the sky, air, heaven; the open air; space 空

Ākāsakasiṇa: (n) the space kasiṇa 虛空遍

Āloka: (m) light; look, sight, view 光，光明

Ālokakasiṇa: (n) the light kasiṇa 光明遍

Imāni: (pron. n. pl.) these

Nāma: (adv) by name, namely; indeed 名為；著實

9.2.2.2 十不淨

Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikañ cā ti ime dasa asubhā nāma.

The ten kinds of foulness are: a bloated corpse, a livid corpse, a festering corpse, a dismembered corpse, an eaten corpse, a scattered-in-pieces corpse, a mutilated and scattered-in-pieces corpse, a bloody corpse, a worm-infested corpse, and a skeleton.

腫脹、青瘀、膿爛、斷壞、食殘、散亂、斬砍離散、血塗、蟲聚、骸骨：這些是十種不淨。

NOTES

Uddhumātaka: (adj) swollen, bloated, puffed up (of a corpse) 腫脹

Vinīlaka: (adj) purple, bluish black, discolored (of a corpse) 青瘀

Vipubbaka: (adj) full of corruption or matter, festering 膿爛

Vicchiddaka: (adj) (a corpse) fissured from decay, dismembered 斷壞

Vikkhāyitaka: (adj) eaten up, (a corpse) gnawed by animals 食殘

Vikkhittaka: (adj) scattered all over (of a dead body with respect to its limbs) 散亂

Hata: (pp. hanti) struck, killed; destroyed, injured, mutilated

Hatavikkhittaka: (adj) mutilated and scattered-in-pieces 斬砍離散

Lohitaka: (adj) bloody 血塗

Puḷava: (m) a worm, maggot 蟲，蛆

Puḷavaka: (adj) worm-infested 蟲聚

Aṭṭhika: (n) (= aṭṭhi) a skeleton, bone 骸骨

Ime: (pron) these

9.2.2.3 十隨念

Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, upasamānussati, maraṇānussati, kāyagatāsati, ānāpānasati cā ti imā dasa anussatiyo nāma.

The ten recollections are: the recollection of the Buddha, the recollection of the Dhamma, the recollection of the Saṅgha, the recollection of morality, the recollection of generosity, the recollection of devas, the recollection of peace, the recollection of death, mindfulness occupied with the body, and mindfulness of breathing.

佛隨念、法隨念、僧隨念、戒隨念、捨（棄）隨念、天隨念、寂止隨念、死隨念、身至念、安般（入出息）念：這些是十種隨念。

NOTES

Buddha: (m) Gotama Buddha or Sakyamuni; an enlightened one 佛

Dhamma: (m/n) nature, condition, quality, property, characteristic; function, practice, duty; object, thing, idea, phenomenon; doctrine; law; virtue, piety; justice; the law or Truth of Buddha; the Buddhist scriptures; religion 法

Saṅgha: (m) a multitude, assemblage; the assemblage of Buddha’s priests, clergy, the priesthood 僧團

Sīla: (n) moral practice, a moral precept; practice, conduct; habit, custom 戒

Cāga: (m) abandoning, giving up, renunciation; generosity, liberality 捨棄

Devatā: (f) condition or state of a deva, divinity; divine being, deity

Upasama: (m) cessation, quietude, calm, peace 寂止

Maraṇa: (n) death, dying 死

Kāya: (m) the body; collection, multitude 身

Sati: (f) mindfulness, recollection, reflection, attentiveness 念

Kāyagatāsati: (f) mindfulness occupied with the body 身至念

Ānāpāna: (n) inhaled & exhaled breath 呼吸，入出息

Ānāpānasati: (f) mindfulness of breathing 安般（入出息）念

9.2.2.4 四無量

Mettā, karuṇā, muditā, upekkhā cā ti imā catasso appamaññāyo nāma, brahmavihārā ti pi pavuccanti.

The four illimitables, also called divine abodes, are: loving-kindness, compassion, appreciative joy, and equanimity.

也稱為四梵住的四無量是：慈、悲、喜、與捨。

NOTES

Mettā: (f) loving-kindness, friendliness, good will 慈

Karuṇā: (f) compassion, mercy, pity for or sympathy with those who are suffering 悲

Muditā: (f) rejoicing with others in their happiness or prosperity （隨）喜

Upekkhā, upekhā: (f) indifference to pain and pleasure, equanimity, resignation 捨

Brahmā/brahma: (adj) holy, divine, pious, brahmanic (m) a happy and blameless celestial being, an inhabitant of the higher heavens; a holy person

Vihāra: (m) a Buddhist monastery or convent; state of life, condition; sojourn, staying, living, abiding, dwelling

Brahmavihāra: (m) divine abode, sublime state 梵住

Pavuccati: (pass.) to be spoken of, to be called or termed   pres. 3^rd pl. pavuccare   pp. pavutta

9.2.2.5 一想

Āhāre paṭikkūlasaññā ekā saññā nāma.

The one perception is the perception of loathsomeness in food

一想是食厭想。

NOTES

Āhāra: (m) food, nutriment, nourishment; cause 食，營養

Paṭikkūla: (adj) lit. against the slope; averse, objectionable, contrary, disagreeable, loathsome 厭

9.2.2.6 一分別

Catudhātuvavatthānaṃ ekaṃ vavatthānaṃ nāma.

The one analysis is the analysis of the four elements.

一分別是四界分別觀。

NOTES

Dhātu: (m/f) primary or elementary substance, element; principle; a property of a primary substance, such as color, sound, taste, etc.; an organ of sense; a constituent of the body, as flesh, blood, bones; the remains of a body after cremation; a sacred relic; a fossil; a metal 界，元素，（火化後）遺骨等等

Catudhātuvavatthāna: (n) the analysis of the four elements 四界分別觀

9.2.2.7 四無色

Ākāsānañcāyatanādayo cattāro āruppā nāmā ti sabbathā pi samathaniddese cattāḷīsa kammaṭṭhānāni bhavanti.

The four immaterial states are the base of infinite space, and so forth. In the exposition of calm there are altogether forty subjects of meditation.

四無色是空無邊處等。如是在止之義釋裡，一共有四十種業處。

NOTES

Ākāsānañcāyatana: (n) the Realm or Sphere of the Infinity of Space; the name of the first of the Arūpabrahmalokas, the base of infinite space 空無邊處

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera”; -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Sabbathā: (adv) in every way, thoroughly 全部

Niddesa: (m) description, attribute, distinction, exposition 義釋，闡述

Cattāḷīsa: (num) forty

Bhavati, hoti: to be, exist, become; take place, befall; behave   ger. hutvā

9.2.3 適合之分析（Sappāyabheda）

Caritāsu pana dasa asubhā kāyagatāsatisaṅkhātā koṭṭhāsabhāvanā ca rāgacaritassa sappāyā.

Catasso appamaññāyo nīlādīni ca cattāri kasiṇāni dosacaritassa.

Ānāpānaṃ mohacaritassa vitakkacaritassa ca.

Buddhānussati ādayo cha saddhācaritassa.

Maraṇa-upasama-saññā-vavatthānāni buddhicaritassa.

Sesāni pana sabbāni pi kammaṭṭhānāni sabbesam pi sappāyāni.

Tatthā pi kasiṇesu puthulaṃ mohacaritassa, khuddakaṃ vitakkacaritass evā ti.

Ayam ettha sappāyabhedo.

With respect to temperaments the ten kinds of foulness and mindfulness occupied with the body, i.e. meditation on the 32 parts, are suitable for those of a lustful temperament.

The four illimitables and the four colored kasiṇas are suitable for those of a hateful temperament.

Mindfulness of breathing is suitable for those of a deluded and discursive temperament.

The six recollections of the Buddha and so forth are suitable for those of a faithful temperament; recollection of death, of peace, the perception of loathsomeness in food, and the analysis of the four elements, are suitable for those of an intellectual temperament.

All of the remaining subjects of meditation are suitable for all temperaments.

Of the kasiṇas, a wide one is suitable for the deluded, and a small one for the discursive.

Herein, this is the analysis by way of suitability.

關於性格，貪行者適合修十不淨及身至念，即三十二身分。

瞋行者適合修四無量及四色遍。

痴行者與散漫行者適合修安般念。

信行者適合修佛隨念等六隨念。知識行者適合修死隨念、寂止隨念、食厭想、及四界分別觀。

其餘的業處適合一切性格。

於遍處，痴行者適合採用大的（圓盤，所緣）；散漫行者適合採用小的（圓盤，所緣）。

於此，這是適合之分析。

NOTES

Saṅkhāta, saṅkhyāta: (pp. saṅkhāti) reckoned, numbered; considered, called, named; weighed, estimated, learned

Koṭṭhāsa: (m) a part, a portion, a share; lot, destiny

Sappāya: (adj) desirable, advantageous, beneficial, suitable

Cha: (num) six

Sesa: (adj) remaining       (m) remainder 其餘

Sabba: (adj) all, every, whole, entire

Puthula: (adj) broad, large, flat

Khuddaka: (adj) small

Ayaṃ: (pron. nom. m/f) this

Ettha: (adv) here; herein; now

Bheda: (m) breaking; rending; division; disunion; breach; schism; sort, kind 分別

9.2.4 修習之分析（Bhāvanābheda）

9.2.4.1 依三個階段

Bhāvanāsu pana sabbatthā pi parikammabhāvanā labbhat eva.

Buddhānussati ādisu aṭṭhasu saññā-vavatthānesu cā ti dasasu kammaṭṭhānesu upacārabhāvanā va sampajjati, natthi appanā.

Sesesu pana samatiṃsa kammaṭṭhānesu appanābhāvanā pi sampajjati.

The preliminary stage of development is attainable in all these forty subjects of meditation. In ten subjects of meditation - the eight recollections of the Buddha and so forth, the one perception, and the one analysis - only access development is attained but not absorption. In the thirty remaining subjects of meditation, the absorption stage of development is also attained.

所有四十種業處都能達到遍作修習的階段。於佛隨念等八種隨念、一想與一分別十種業處，只能達到近行修習的階段，而不能達到安止修習的階段。其餘的三十種業處也能夠達到安止修習的階段。

NOTES

Sabbattha: (adv) everywhere, under all circumstances

Labbhati: (pass. labhati) to be taken, be received, be obtained, be permitted

Aṭṭha: (num) eight     gen./dat. aṭṭhannaṃ     loc. aṭṭhasu

Sampajjati: to come to, fall to; succeed, prosper; turn out, happen, become

Atthi: to be, exist  opt. 3^rd pl. siyuṃ, assu, siyaṃsu   neg. natthi: there is (are) not, not exist   pres. 3^rd pl. santi   ppr. santa   loc. sati   neg. asati

Sama: (adj) same, similar, like, equal; just, impartial; full, complete, entire

Tiṃsa, tiṃsati: (num) thirty

9.2.4.2 依禪那

Tatthā pi dasa kasiṇāni ānāpānañ ca pañcakajjhānikāni. Dasa asubhā kāyagatāsati ca paṭhamajjhānika. Mettādayo tayo catukkajjhānikā. Upekkhā pañcamajjhānikā.

Iti chabbīsati rūpāvacarajjhānikāni kammaṭṭhānāni.

Cattāro pana āruppā arūpajjhānikā.

Ayam ettha bhāvanābhedo.

Therein, the ten kasiṇas and mindfulness of breathing produce five jhānas; the ten kinds of foulness and mindfulness occupied with the body (only) the first jhāna; the first three illimitables, such as loving-kindness, four jhānas; equanimity, the fifth jhāna (only).

Thus these twenty-six subjects of meditation produce Rūpa-jhānas.

The four immaterial states produce the Arūpa-jhānas.

Herein, this is the analysis by way of development.

其中，十遍與安般念能夠產生五禪；十不淨與身至念（只）能產生初禪；慈等首三無量能夠產生四禪；捨（只）能產生第五禪。

如是這廿六種業處能夠產生色界禪那。

四無色能夠產生無色禪。

於此，這是依修習之分析。

NOTES

Pañcaka: (adj) fivefold, consisting of five

Jhānika: (adj) belonging to the meditations

Paṭhama: (adj) first, foremost; earliest, previous; principal, chief, best 第一

Catukka: (adj) fourfold, consisting of four, a set of four

Pañcama: (adj) fifth

Chabbīsati: (num) twenty-six, 26

Rūpāvacara: (m) realm or world of Form, Form-Sphere 色界

9.2.5 境之分析（Gocarabheda）

9.2.5.1 禪相

Nimittesu pana parikammanimittaṃ uggahanimittañ ca sabbatthā pi yathārahaṃ pariyāyena labbhant eva. Paṭibhāganimittaṃ pana kasiṇ āsubha-koṭṭhāsa-ānāpānesv eva labbhati. Tattha hi paṭibhāganimittam ārabbha upacārasamādhi appanāsamādhi ca pavattanti.

Of the three signs, the preliminary sign and the learning sign are generally obtained in relation to every object, in the appropriate way. But the counterpart sign is obtained only in the kasiṇas, foulness, the parts of the body, and mindfulness of breathing. It is by means of the counterpart sign that access concentration and absorption concentration occur.

在三種禪相當中，通常於一切業處都可以適當的方法獲得遍作相與取相。但似相只出現於遍處、不淨、（三十二）身分與安般念。透過專注於似相而生起了近行定與安止定。

NOTES

Yathārahaṃ: (adv) according to worth; properly, satisfactorily, correctly, appropriately, duly

Pariyāya: (m) succession, order, turn; opportunity; way, manner; a cause; teaching, exposition

Hi: (part.) for, because; certainly, indeed; alas

Ārabhati: to begin; undertake; attempt; exert oneself; obtain by exertion    ger. ārabbha    pp. āraddha

Samādhi: (m) agreement, peace, tranquility, self-concentration, calm 定

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up   pp. pavatta 轉起，生起

9.2.5.2 禪相之顯現

Kathaṃ? Ādikammikassa hi paṭhavīmaṇḍalādisu nimittaṃ uggaṇhantassa tam ālambanaṃ parikammanimittan ti pavuccati. Sā ca bhāvanā parikammabhāvanā nāma.

How? When a beginner apprehends a particular sign from the earth disk, etc., that object is called the preliminary sign, and that meditation is called preliminary development.

如何？當初學者攝取地遍圓盤等的相時，該目標（所緣）即稱為遍作相，該修習即稱為遍作修習。

Yadā pana taṃ nimittaṃ cittena samuggahitaṃ hoti, cakkhunā passantass eva manodvārassa āpātham āgataṃ tadā tam ev ālambanaṃ uggahanimittaṃ nāma. Sā ca bhāvanā samādhiyati.

When that sign has been thoroughly apprehended and enters into range of the mind-door just as if it were seen by the eye, then it is called the learning sign. That meditation becomes concentrated (well established).

在透徹地觀察該相之後，當它有如張著眼看到般呈現於意門時，它即稱為取相，而其時的修習則變得專注（等持）。

Tathā samāhitassa pan etassa tato paraṃ tasmiṃ uggahanimitte parikammasamādhinā bhāvanam anuyuñjantassa yadā tappaṭibhāgaṃ vatthudhammavimuccitaṃ paññattisaṅkhātaṃ bhāvanāmayam ālambanaṃ citte sannisinnaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannan ti pavuccati.

When one is thus concentrated, one then applies oneself to meditation by means of that preliminary concentration based on that learning sign. As one does so, an object which is the counterpart of that (learning sign) becomes well established and fixed in the mind – which is freed of the flaws of the original object, reckoned as a concept, born of meditation. Then it is said that the counterpart sign has arisen.

如是專注者繼續運用依於該取相的遍作定修習。當他如此修時，（與取相）類似的似相即安立、並緊繫於心；（此所緣）沒有原來的所緣的缺點，被稱為概念，是由禪修產生。其時即說似相已生起。

NOTES

Ādikammika: (m) beginner

Maṇḍala: (n) a disk, a circle; circuit, circumference; a region, province; a heap

Uggaṇhāti: to take up, acquire, learn   ppr. uggaṇhanta   pp. uggahita

Ālambana, -ṇa : (n) support; an object of sense 所緣，（感官）目標

Yadā: (adv) when, whenever     yadā… tadā: when… then

Citta: (n) the mind, the heart; thought, idea; will, intention 心

Samuggaṇhāti: to seize, grasp, embrace, take up   ger. samuggahāya    pp. samuggahīta: seized, taken up, understood

Cakkhu: (m/n) the eye; insight; supernatural insight or knowledge 眼

Passati: to see, look at, behold, observe; to see with the mind, learn, know, understand; to discover, find, meet with     opt. passe, passeyya, dakkhetha     ger. disvā     ppr. passanta

Manodvāra: (n) the mind-door 意門

Āpātha: (n) sphere, range, focus, field (of consciousness or perception), appearance

Āpātham āgacchati: to come into focus, become clear, appear

Āgacchati: to come, approach; to arrive, return     pp. āgata

Tadā: (adv) then, at that time

Taṃ, tad: (pron. n) it; him

Samādhiyati: (pass. of samādahati) to become tranquillized or self-absorbed   pp. samāhita

Tathā: (adv) so, thus; also 如是

Eso, esa: (pron) this; that   (n) etaṃ, (before a vowel) etad   pl. etāni   gen./dat. etassa

Tato: (adv) hence, subsequently, thereafter; from that place or time; further

Tato paraṃ: (adv) afterwards

Anuyuñjati: to practice, devote oneself to, attend, pursue, exert oneself, to be zealous, be addicted to    ppr. anuyuñjanta

Vatthu: (n) substance, object, thing, matter; occasion, cause; story, narrative; base 依處

Dhamma: (m/n) nature, condition, quality, property, characteristic; function, practice, duty; object, thing, idea, phenomenon; doctrine; law; virtue, piety; justice; the law or Truth of Buddha; the Buddhist scriptures; religion 法

Vimuccati: to be released, to be free (of passion), to be emancipated pp. vimuccita

Paññatti, paṇṇatti: (f) making known, manifestation, declaring, concept 概念

Maya: (adj) made of, consisting of, born of

Sannisinna: (pp. sannisīdati] sitting down together; (having become) settled, established

Samappita: (pp. samappeti) made over, consigned; fixed, endowed with, affected with, possessed of

Appita: (pp. appeti) fixed, applied, concentrated (mind); brought to, put to, fixed on

Samuppanna: (pp. samuppajjati) arisen, produced, come about

9.2.5.3 證得禪那

Tato paṭṭhāya paripanthavippahīnā kāmāvacara-samādhisaṅkhātā upacārabhāvanā nipphannā nāma hoti. Tato paraṃ tam eva paṭibhāganimittaṃ upacārasamādhinā samāsevantassa rūpāvacara-paṭhamajjhānam appeti.

Thereafter, access development is accomplished, pertaining to concentration of the Kāma-sphere, free from obstacles. Following this, he who cultivates the counterpart sign by means of access concentration attains to the first jhāna of the Rūpa-sphere.

隨後即已成就了近行定；此定屬於欲界，已捨離了障礙。此後，以近行定持續修習該似相，他證得了色界初禪。

Tato paraṃ tam eva paṭhamajjhānaṃ āvajjanaṃ, samāpajjanaṃ, adhiṭṭhānaṃ, vuṭṭhānaṃ, paccavekkhaṇā cā ti imāhi pañcahi vasitāhi vasībhūtaṃ katvā vitakkādikam oḷārikaṅgaṃ pahānāya vicārādisukhumaṅg uppattiyā padahato yathākkamaṃ dutiyajjhānādayo yathāraham appenti.

Thenceforth, one masters the first jhāna by means of the five kinds of mastery – in adverting, attainment, resolution, emergence, and reviewing. Then, by striving to abandon the successive gross factors such as initial application, etc., and to develop the successive subtle factors such as sustained application, etc., one attains to the second jhāna, etc., in due sequence according to one’s ability.

此後他再修習初禪的五自在：轉向、入定、決意（住定）、出定及省察。隨後，通過捨棄尋等較粗的禪支，以及培育伺等較細的禪支，他依自己的能力順次地證入第二禪等。

Icc evaṃ paṭhavīkasiṇādīsu dvāvīsatikammaṭṭhānesu paṭibhāganimittam upalabbhati. Avasesesu pana appamaññā sattapaññattiyaṃ pavattanti.

Thus, the counterpart sign is found in twenty-two meditation subjects, such as the earth kasiṇa, etc. But in the remaining (eighteen) meditation subjects, the ‘illimitables’ occur with the concept of beings (as their object).

如是在地遍等廿二種業處能得似相。在其餘（十八種）業處裡的（四）無量則取有情的概念（為所緣）。（另譯：四無量在有情的概念裡轉起。）

NOTES

Paṭṭhāya: (ger. paṭṭhahati) putting down, starting out from, used as prep. [with abl.] from... onward, beginning with, henceforth, from the time of

Paripantha: (m) obstacle, hindrance, danger, annoyance, misfortune, referring esp. to danger arising out of mishaps to or bad conditions of roads in the forests

Vippahīna: (pp. vippajahati) given up, abandoned

Vippajahati: to give up, to abandon    pp. vippahīna

Kāmāvacara: (m/adj) Sense-Sphere; within the domain of sensual pleasure, belonging to the Kāmaloka 欲界

Saṅkhāta, saṅkhyāta: (pp. saṅkhāti) reckoned, numbered; considered, called, named; weighed, estimated, learned

Nipphanna: (pp. nippajjati) accomplished, perfected, trained

Āsevati: to practice, pursue, indulge, enjoy; to frequent, visit

Samāsevati: to develop, cultivate, practice

Jhāna: (n) meditation, contemplation; religious meditation; ecstasy, trance 禪

Appeti: to fit in, fix, fasten, apply, insert, attain; deliver, hand over, assign

Āvajjana: (n) turning to, paying attention, apprehending, adverting the mind 轉向

Samāpajjana: (n) entering upon, attainment 入定

Adhiṭṭhāna: (n) decision, resolution, self-determination, will 決意（住定）

Vuṭṭhāna: (n) rising out, emerging, emergence 出定

Paccavekkhaṇā: (f) consideration, contemplation, reviewing 省察

Pañca: (num) five     ins./abl. pl. pañcahi

Vasitā: (f) mastery, (regular) habit (at) 自在

Vasī, vasin: (adj) having the senses under control, having power (over), mastering, esp. ones senses   (m) a sage whose senses are subdued, a master (over), a saint, an Arhat

Bhūta: (pp. bhavati) been, become, being; gone, past, former; real, true, right

Karoti: to act, do, cause, cause to become, render, make, perform   ger. katvā     opt. kayirā, kayirātha, kubbetha, kare, kareyya

Oḷārika: (adj) gross, coarse, material, ample

Aṅga: (n) a part, portion, division, factor; a limb, member; a means, cause; a requisite; a quality, attribute 支，（部）分，因子；特性

Pahāna: (n) giving up, leaving, abandoning, rejection     dat. pahānāya

Vicāra: (m) investigation, examination; sustained application 伺

Sukhuma: (adj) small, minute; subtle; accurate; delicate, exquisite 微細的

Uppatti: (f) arising, production, genesis, origin, rebirth   dat. uppattiyā

Padahati: to strive, exert   ppr. padahanta: one who is striving   dat. padahato

Dutiya: (adj) second 第二

Evaṃ: (adv) thus 如是

Dvāvīsati: (num) twenty-two, 22

Upalabbhati: to be found, received, obtained   pp. upaladdha   pfp. upalabbhanīya

Avasesa: (adj) remaing, the rest

Satta: (m) a being, creature, animal, sentient being, man

9.2.5.4 無色定

Ākāsavajjitakasiṇesu pana yaṃ kiñci kasiṇaṃ ugghāṭetvā laddham ākāsaṃ anantavasena parikammaṃ karontassa paṭhamāruppam appeti. Tam eva paṭhamāruppaviññāṇaṃ anantavasena parikammaṃ karontassa dutiyāruppam appeti. Tam eva paṭhamāruppaviññāṇābhāvaṃ pana natthi kiñcī ti parikammaṃ karontassa tatiyāruppam appeti. Tatiyāruppaṃ santam etaṃ paṇītam etan ti parikammaṃ karontassa catutthāruppam appeti.

Now, to one who withdraws any kasiṇa except the space kasiṇa and does the preliminary work by contemplating the space that remains as infinite, there arises the first Arūpa-jhāna. To one who does the preliminary work by contemplating the first Arūpa consciousness as infinite, there arises the second Arūpa-jhāna. To one who does the preliminary work by contemplating the absence of the first Arūpa consciousness thus, “There is nothing,” there arises the third Arūpa-jhāna. To one who does the preliminary work by contemplating the third Arūpa attainment thus, “This is peaceful, this is sublime,” there arises the fourth Arūpa-jhāna.

此後，（在十遍中）除了虛空遍之外，他抽掉任何一種遍處（的似相），然後以觀察所留下來的無邊空間進行預作。如此修習之下，他證入了第一無色禪定。當他以觀察第一無色禪心為「（識）無邊」進行預作時，他即能夠證入第二無色禪。當他以觀察第一無色禪心的不存在為「無所有」進行預作時，他即能夠證入第三無色禪。當他以觀察第三無色禪心為「這很平靜，這真殊勝」進行預作時，他即能夠證入第四無色禪。

NOTES

Vajjita: (pp. vajjeti) without, except, be removed, excluding

Yaṃ kiñci: (pron) whatsoever, anyone, anything

Ugghāṭeti: to remove, take away, unfasten, abolish, put an end, withdraw   ger. ugghāṭetvā   pp. ugghāṭita

Laddha: (pp. labhati) (having) obtained, taken, received

Ananta: (adj) endless, eternal; boundless, infinite 無邊     (n) infinity, endlessness, boundlessness; the Infinite, Nirvāṇa

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

Viññāṇa: (n) consciousness; thought, mind; intelligence, knowledge 識

Bhāva: (m) property, nature, state, condition; meaning, intention; gesture; substance, thing     ant. abhāva: not being, absence

Kiñci: (n) anything

Tatiya: (adj) third 第三

Santa: (pp. sammati) calmed, tranquil, peaceful, pure   (n) tranquility, calm

Paṇīta: (pp. paṇeti) accomplished, excellent, eminent, exalted; sweet, nice   (n) the transcendent, sublime

Catuttha: (adj) fourth 第四

9.2.5.5 其他業處

Avasesesu ca dasasu kammaṭṭhānesu buddhaguṇādikam ālambanam ārabbha parikammaṃ katvā tasmiṃ nimitte sādhukam uggahite tatth eva parikammañ ca samādhiyati, upacāro ca sampajjati.

With the remaining ten meditation subjects, when one does the preliminary work by taking the virtues of the Buddha, etc., as one’s object, when that sign has been thoroughly grasped, one becomes concentrated upon it by means of preliminary development and access concentration is also accomplished.

對於其他十種業處，當他取佛陀等的功德為目標進行預作，而又透徹地獲取該相時，他即已經通過遍作修習變得專注於它，同時也成就了近行定。

NOTES

Guṇa: (m) a string; a time; quality, characteristic; merit, virtue; excellence

Sādhukaṃ: (adv) well, thoroughly

9.2.5.6 神通

Abhiññāvasena pavattamānaṃ pana rūpāvacarapañcamajjhānaṃ abhiññāpādakā pañcamajjhānā vuṭṭhahitvā adhiṭṭheyyādikam āvajjetvā parikammaṃ karontassa rūpādisu ālambanesu yathāraham appeti.

Abhiññā ca nāma:

Iddhividhaṃ dibbasotaṃ paracittavijānanā

Pubbenivāsānussati dibbacakkhū ti pañcadhā.

Having emerged from the fifth jhāna (taken as a) basis for supernormal knowledge, having adverted to resolution, etc., when one does the preliminary work, one enters into the fifth Rūpa-jhāna occurring by way of supernormal knowledge with respect to such objects as visible forms, etc.

The five kinds of supernormal knowledge are: the supernormal powers, the divine ear, knowledge of others’ minds, recollection of past births, and the divine eye.

從作為神通的基礎的第五禪出定之後，他轉向決意等；在進行預作之後，他證入顯現神通的色界第五禪，取色所緣等為目標。

神通有五種：神變通（如意通）、天耳通、他心智、宿住隨念、及天眼通。

Ayam ettha gocarabhedo.

Niṭṭhito ca samathakammaṭṭhānanayo.

Herein, this is the analysis of the terrain.

The method of meditation for developing calm is ended.

於此，這是境之分析。

修習止業處之法至此完畢。

NOTES

Abhiññā: (f) higher knowledge, transcendent or supernatural knowledge or faculty, super-intellect consciousness 神通；證智

Pādaka: (adj) having a foot or basis; fundamental, as a base or foundation   (n) basis, foundation, base

Vuṭṭhahati: to rise, arise; to be produced   ger. vuṭṭhahitvā

Adhiṭṭhāti: to concentrate or fix ones attention on; to stand on; to undertake, practice, perform, look after   opt. adhiṭṭheyya

Āvajjati: to reflect upon, notice, take in, advert to

Āvajjeti: (caus. āvajjati) to bend, incline   ger. āvajjetvā

Iddhi: (f) power, supernatural power, miraculous faculty; a miracle 神通

Iddhividha, iddhividhā: (n/f) the various sorts of iddhi 神變通（如意通）

Dibbasota: (n) the divine ear 天耳

Paracittavijānanā: (f) knowledge of others’ minds 他心智

Pubbenivāsānussati: (f) recollection of past births 宿住隨念

Dibbacakkhu: (n) the divine eye 天眼

Pañcadhā: (adv) in five ways, fivefold

Gocara: (m) pasture, abode, sphere, resort; an object of sense as form, sound, etc. 所在；所緣，（感官）目標

Niṭṭhita: (adj) brought or come to an end, finished, accomplished

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，方法