“[One] enters and dwells in the first jhāna…whatever states are included there comprised by form, feeling, perception, volitional formations, or consciousness: he views those states as impermanent, as unsatisfactory…as empty, as not self.”
“And the states in the first jhāna: directed thought, evaluative thought, rapture, bliss, and the unification of mind; the sense contact, the feeling, the perception, the volition, the mind, the intention, the determination, the energy, the mindfulness, the equanimity, and the attention—each of these states were continuously determined by him; those states were known to him as they arose, as they were present, and as they disappeared.”
“He understood: ‘Truly, these states, not having existed, come into existence; having existed, they disappear.’ Regarding those states, he remained unattached, unrepelled, free, detached…in the second jhāna…in the third…and the states in the fourth…each of these states were continuously determined by him; those states were known to him as they arose, as they were present, and as they disappeared… “Furthermore…he enters & remains in the dimension of neither perception nor non-perception. He emerges mindful from that attainment. On emerging...he regards the past qualities that have ceased & changed: ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’”
我们重点解说经文:
当一个人进入初禅、二禅等等不同的禅定时,他观察这个定境里的「色、受、想、行、识」是什么状态,观察「触」、「动机」、「注意力」是什么状态,要怎么观呢?请参考英文划线的部分 “Each of these states were continuously determined by him; those states were known to him as they arose,as they were present,and as they disappeared”。
这一句讲的是「在定中修观」,而且很清楚谈到每一个状态是:「在定中是如此生起的、你要如此看它,它是如此安住的、你要如此看它,它是如此消灭的、你要如此看它」。是「在定中」~当它现行的时候。另一段英文划线部分“ not having existed coming to existence ,have coming to exist as they disappeared”
汉巴经文比对(庄春江作):
「正确地告知」(sammā akkhātabbānīti),锡兰本作「说明」(sammā akkhātabbānīti)。
「法贪」(dhammarāgena),菩提比丘长老英译为「为了法而想要」(desire for the Dhamma)。
「法喜」(dhammanandiyā),菩提比丘长老英译为「在法中欢乐」(delight in the Dhamma)。
汉巴经文比对(庄春江作):
「第十居士八城(MA.217)」,南传作「八城人屋主第十」(dasamo gahapati a??hakanāgaro),「第十」是那位屋主的名字。
「一法」(ekadhammo),菩提比丘长老英译为「任一件事」(any one thing)。
「欲法、爱法、乐法、靖法(MA.217)」,南传作「因为那法贪、那法喜」(teneva dhammarāgena tāya dhammanandiyā),菩提比丘长老英译为「因为为了法而想要,在法中欢乐」(because of that desire for the Dhamma, that delight in the Dhamma),并引注释书的解说,这是指对「止、观」的欲贪(chandarāga)。
「被造作的、被思所制造的」(abhisa?khata? abhisa?cetayita?),菩提比丘长老英译为「被意志所建构与生产」(is constructed and produced by volition, AN.11.16)。
「穿一对衣服」(dussayugena acchādesi),菩提比丘长老英译为「赠一对衣服」(presented a pair of cloths)。
「[值]五百[货币]的住处」(pa?casatavihāra?),菩提比丘长老英译为「一个值五百的住处」(a dwelling worth five hundred),并解说,这是指五百kahāpa?a(货币),kahāpa?a为当时货币标准单位。
汉巴经文比对(庄春江作):
「第十居士八城(MA.217)」,南传作「八城人屋主第十」(dasamo gahapati a??hakanāgaro),「第十」是那位屋主的名字。
「一法」(ekadhammo),菩提比丘长老英译为「任一件事」(any one thing)。
「欲法、爱法、乐法、靖法(MA.217)」,南传作「因为那法贪、那法喜」(teneva dhammarāgena tāya dhammanandiyā),菩提比丘长老英译为「因为为了法而想要,在法中欢乐」(because of that desire for the Dhamma, that delight in the Dhamma),并引注释书的解说,这是指对「止、观」的欲贪(chandarāga)。
「被造作的、被思所制造的」(abhisa?khata? abhisa?cetayita?),菩提比丘长老英译为「被意志所建构与生产」(is constructed and produced by volition, AN.11.16)。
「穿一对衣服」(dussayugena acchādesi),菩提比丘长老英译为「赠一对衣服」(presented a pair of cloths)。
「[值]五百[货币]的住处」(pa?casatavihāra?),菩提比丘长老英译为「一个值五百的住处」(a dwelling worth five hundred),并解说,这是指五百kahāpa?a(货币),kahāpa?a为当时货币标准单位。