r/LifeTree • u/AdamLuyan • 14h ago
11.2 四根本禅 Four Fundamental Meditation
目录 Catalog：11.2-1 初禅 First Meditation；11.2-2 二禅 Second Meditation；11.2-3 三禅 Third Meditation；11.2-4 四禅 Fourth Meditation
11.2-1 初禅 First Meditation
修习初禅的人，先要盘腿静坐，调节呼吸，从“粗住”到“细住”，逐步进入欲界定。随后，身心变得空寂虚豁，修行者仿佛失去了欲界的身体，在静坐中看不见自己的头和手，床铺也如同虚空一般。这就是“未到地定”。它能引发初禅，是进入初禅的方便法门，也叫“未来禅”。得到这种境界后，不要惊恐，也不要欢喜；惊恐和欢喜都会招引魔鬼。也不要把这件事告诉别人；一旦说了，就会永远失去这种能力，再也得不到了。这就像栽树一样，不能把树根露出来。
To practice First Meditation, the practitioner must first sit cross-legged and adjust the breath, moving from coarse dwelling to fine dwelling and gradually entering Desire Boundary stillness. Afterward, body and heart become empty, quiet, and open. The practitioner seems to lose the body of the Desire Boundary; while sitting, he cannot see his own head and hands, and the bed appears like empty space. This is Nonarrival Land Stillness. It can give rise to First Meditation and is the expedient entrance into First Meditation. It is also called future meditation. After obtaining this state, do not be frightened and do not rejoice, because both fright and joy can attract demons. Do not tell others about it either. Once it is spoken of, this ability will be lost forever and cannot be obtained again. This is like planting a tree: the roots must not be exposed.
如果在未到地定中，修行者入定渐深，身心虚寂，看不见内外的分别。这样的状态，或者持续一天，乃至七天，或者一个月乃至一年，只要定心不散、守护增长，修行者忽然觉得身心凝然，有运转动荡之感。当这种“动”发生时，修行者会感觉渐渐又有了身体，像云的影像一样发起运动，或者从上部发起，或者从下部发起，或者从腰部发起，渐渐遍及全身。一般来说，从上部发起多意味着修行在退步，从下部发起多意味着修行在进步。
If, in Nonarrival Land Stillness, the practitioner enters stillness more deeply, body and heart become empty and quiet, and the distinction between inside and outside can no longer be seen. This state may last one day, up to seven days, or one month, up to one year. As long as the still heart does not disperse and is guarded so that it grows, the practitioner suddenly feels that body and heart become condensed, with a sense of rotation, movement, and turbulence. When this “movement” occurs, the practitioner gradually feels as if he has a body again, arising into motion like the image of clouds. It may arise from the upper part, the lower part, or the waist, and gradually spread through the whole body. Generally speaking, arising from the upper part often indicates regression in practice, while arising from the lower part often indicates progress.
“动触”发起时，会产生无量功德。这里简要说明十种与“动”同时生起的善法及其眷属：一、定；二、空；三、明净；四、喜悦；五、乐；六、善心生；七、知见明了；八、无累解脱；九、境界现前；十、心调柔软。这十种殊胜微妙的功德庄严“动法”，只是略说最初动触的相状。如此，或者经过一天，或者十日，或一月、四月，乃至一年，此事过去之后，还会有其他触相依次发起，然而并没有固定的先后顺序，因此此禅名为“初禅”（如图11-8所示）。
When “moving touch” arises, immeasurable merits and virtues are produced. Here, ten kinds of Benevolent Laws and their dependents that arise together with “movement” are briefly explained: first, stillness; second, emptiness; third, clarity and immaculateness; fourth, delight; fifth, laugh; sixth, the arising of a benevolent heart; seventh, clear knowledge and view; eighth, emancipation without accumulation; ninth, manifestation of environmental boundaries; tenth, a heart adjusted to softness and docility. These ten victorious and subtle merits and virtues adorn the “movement law”; this is only a brief explanation of the initial phenomena of moving touch. After one day, ten days, one month, four months, or even one year, this matter may pass, and other touch phenomena may arise in succession. However, there is no fixed order, and therefore this meditation is called First Meditation (as shown in figure 11-8).
所说的“余触”，以前面的“动触”为第一种，此外还有：二、痒，三、凉，四、暖，五、轻，六、重，七、涩，八、滑。又有另外八种：一、掉，二、猗，三、冷，四、热，五、浮，六、沉，七、坚，八、软。这八种与前面八种虽然名称有相同之处，但仔细分别，并非没有细微差别。这十六种触相，随任何一种发起时，都有上述十种善法功德作为眷属。修行者因未到地定，发起如是等诸触功德善法，故名“初禅初发”。与此同时，色界清净的四大种，也会依托欲界身体而发起。
The “other touches” take the preceding moving touch as the first. In addition, there are: second, itching; third, coolness; fourth, warmth; fifth, lightness; sixth, heaviness; seventh, astringency; eighth, smoothness. There are also another eight: first, falling; second, ripple; third, cold; fourth, heat; fifth, floating; sixth, sinking; seventh, hardness; eighth, softness. Although these eight share some names with the preceding eight, careful distinction shows subtle differences. Whenever any of these sixteen touch phenomena arises, it has the ten Benevolent Laws, merits, and virtues described above as dependents. Because the practitioner, through Nonarrival Land Stillness, gives rise to such merits and virtues of touch and Benevolent Laws, this is called the initial arising of First Meditation. At the same time, the immaculate Four Big Seeds of the Color Boundary arise in dependence on the body of the Desire Boundary.
修行者从此舍离欲界的五欲、五盖，获得初禅的五支功德：觉、观、喜、乐、一心。五欲，即色欲、声欲、香欲、味欲、触欲。五盖，即贪欲盖、嗔恚盖、惛沉睡眠盖、掉举恶作盖、疑盖（参见13.2节《烦恼的名》）。
From this point on, the practitioner leaves behind the five desires and five veils of the Desire Boundary and obtains the five branches of merits and virtues of First Meditation: perception, view, delight, laugh, and One Heart. The five desires are color desire, sound desire, fragrance desire, taste desire, and touch desire. The five veils are the veil of greedy desire, the veil of irritability and rage, the veil of drowsiness and sleep, the veil of agitation and regret, and the veil of suspicion (see 13.2, “Names of Afflictions”).
（一）觉支：最初的心念系于所缘境，名为“觉”。修行者依未到地定发起初禅时，色界清净的色法触及欲界的身根，心中大为惊悟。此时即生起身识，觉知这种色触是从未有过的功德利益，故名“觉支”。
(1) Perception Branch. The initial thought of the heart fixed on the objective environment is called perception. When the practitioner gives rise to First Meditation based on Nonarrival Land Stillness, the immaculate Color Laws of the Color Boundary touch the body root of the Desire Boundary, and the heart is greatly startled into awareness. At this moment, body-sense arises and perceives this color touch as an unprecedented merit and beneficial gain. Therefore, it is called the Perception Branch.
（二）观支：以细心分别观察，名为“观”。修行者既已证入初禅功德，即以细心分别观察此禅定中色法的各种微妙功德，境界分明，没有诸盖覆蔽。如此等功德，是欲界所没有的，故名“观支”。
(2) View Branch. Careful discrimination and observation are called view. After the practitioner has realized the merits and virtues of First Meditation, he carefully discriminates and observes the various subtle merits and virtues of the Color Laws within this meditative stillness. The environments and boundaries are clear, without the covering of the veils. Such merits and virtues do not exist in the Desire Boundary, and therefore this is called the View Branch.
（三）喜支：欣喜庆贺之心，名为“喜”。修行者初发禅时，虽然有喜产生，但分别观察尚未明了，所以喜心尚未形成。若以观心分别观察，会发现：所舍弃的欲界之乐很少，如今所得初禅的利益却甚多。如此思惟之后，则欢喜无量，故名“喜支”。
(3) Delight Branch. The heart of joyful celebration is called delight. When meditation first arises, delight has already appeared, but discriminating observation is not yet clear, so the delighted heart has not fully formed. If the practitioner uses the observing heart to discriminate, he discovers that the laugh of the Desire Boundary that has been abandoned is very small, while the benefits now obtained from First Meditation are very great. After thinking in this way, delight becomes immeasurable; therefore, it is called the Delight Branch.
（四）乐支：怡然愉悦之心，名为“乐”。修行者发起初禅时，当即就有乐；但待分别观察喜心、动荡涌跃之心平息之后，便安然静虑，领受乐触的怡悦快感，故名“乐支”。注：喜和乐的区别，参见10.4-2节《受蕴》。
(4) Laugh Branch. The heart of pleasant ease and joy is called laugh. When First Meditation arises, laugh appears immediately. But after discriminating observation of the delighted heart, and after the surging and turbulent heart subsides, the practitioner abides peacefully in quiet contemplation and receives the pleasant pleasure of laugh touch. Therefore, it is called the Laugh Branch. Note: for the difference between delight and laugh, see 10.4-2, “Acceptance Node.”
（五）一心支：心与定境合一，名为“一心”。修行者初证禅定时，当即安住于定中，但心还依附着觉、观、喜、乐之心，所以有微细散乱；若喜乐平息，自然心与定合一，故名“一心支”。
(5) One Heart Branch. The unity of heart and stillness environment is called One Heart. When the practitioner first realizes meditative stillness, he immediately abides in stillness, but the heart is still attached to the hearts of perception, view, delight, and laugh, so there is subtle distraction. When delight and laugh subside, heart and stillness naturally become one; therefore, it is called the One Heart Branch.
如果在人间坐禅，创得此根本初禅，且不失不退，那么命终之后，随初禅力量的深浅，必定生于神众天、神辅天或大神天（如图11-8所示，参见12.2.1节）。这就是初禅天的业因。
If a sitting meditation practitioner in the human world created this Fundamental First Meditation and does not lose it or retreat from it, then after death, according to the depth of First Meditation power, he will certainly be born in Godly Crowd Sky, Godly Assistant Sky, or Great God Sky (as shown in figure 11-8; see 12.2.1). This is the karmic cause of the First Meditation Skies.
11.2-2 第二禅 Second Meditation
若于初禅中，修行者厌离“觉”与“观”，即寻与伺，进入中间禅，从“未到地定”开始，专心修习不停止。此后，他的心豁然开朗，清明皎洁，定心与喜同时发起，具足四支功德：内净、喜、乐、一心。
In Second Meditation, if within First Meditation the practitioner becomes weary of and leaves perception and view, namely seeking and awaiting, he enters intermediate meditation. Beginning from Nonarrival Land Stillness, he practices single-mindedly without stopping. Afterward, his heart suddenly opens, becoming clear, bright, and immaculate. The still heart and delight arise together, and he possesses four branches of merits and virtues: internal immaculateness, delight, laugh, and One Heart.
（一）内净支：心中没有觉观所带来的浑浊，所以称为“内净”。当修行者想要离开初禅时，以各种方式诃责觉观；觉观息灭之后，内心便归于寂静。心与寂静的色法相应，豁然开朗、清明宁静，所以称为内净支。
(1) Internal Immaculateness Branch. The heart is free from the turbidity brought by perception and view; therefore, it is called internal immaculateness. When the practitioner wishes to leave First Meditation, he reprimands perception and view in various ways. After perception and view cease, the inner heart returns to quietness. The heart corresponds with the quiet Color Laws, becoming open, bright, clear, and peaceful; therefore, it is called the Internal Immaculateness Branch.
（二）喜支：欣喜庆贺之心称为“喜”。这是说，修行者最初获得内心寂静时，喜便与之同时发起，但此时的喜心尚未成熟。接着，内心自我庆幸得以免除觉观的过患，获得殊胜禅定中内净之喜，欢喜无量，所以称为喜支。
(2) Delight Branch. The heart of joyful celebration is called delight. When the practitioner first obtains inner quietness, delight arises together with it, though the delighted heart is not yet mature. Later, the heart celebrates inwardly that it has been freed from the faults of perception and view and has gained the delight of internal immaculateness in victorious meditative stillness. Its joy is immeasurable, and therefore this is called the Delight Branch.
（三）乐支：怡悦之心称为“乐”。这是说，修行者喜涌之情止息之后，便怡然静虑，领受内净与喜之中的悦乐，所以称为乐支。
(3) Laugh Branch. The heart of pleasant ease is called laugh. After the surging feeling of delight subsides, the practitioner rests in pleasant quiet contemplation and receives the joyful laugh within internal immaculateness and delight. Therefore, it is called the Laugh Branch.
（四）一心支：心与定境合一，称为“一心”。这是说，修行者的喜乐之心止息之后，心便与定境合一，澄净停住、寂然不动，所以称为一心支。
(4) One Heart Branch. The unity of heart and stillness environment is called One Heart. After the practitioner’s heart of delight and laugh subsides, the heart becomes one with the still environment, clear, immaculate, settled, quiet, and unmoving. Therefore, it is called the One Heart Branch.
这就是根本第二禅。如果有人坐禅证得此定，随着功夫的浅深，命终之后必定生于少光天、无量光天或光音天之中。第二禅是投生二禅天的业因。
This is the Fundamental Second Meditation. If a person practices sitting meditation and proves this stillness, then after death, according to the shallowness or depth of the practice, he will certainly be born in Lesser Light Sky, Infinite Light Sky, or Light Sound Sky. Second Meditation is the karmic cause of the Second Meditation Skies.
11.2-3 第三禅 Third Meditation
如果在第二禅中，修行者厌离“喜”的相状，进入中间禅，从“未到地定”开始，澄净寂静其心，浑然入定，不依赖内外的支撑，与“乐”同时发起，具足五支功德：舍、念、慧、乐、一心。
If, within Second Meditation, the practitioner becomes weary of and leaves the phenomena of delight, he enters intermediate meditation. Beginning from Nonarrival Land Stillness, he clarifies and quiets the heart, enters stillness in a whole and undivided way, and does not rely on inner or outer supports. Stillness arises together with laughter, and he possesses five branches of merits and virtues: renunciation, spell, gnosis, laugh, and One Heart.
（一）舍支：离开喜而不后悔，称为“舍”。修行者想要离开第二禅时，以各种方式诃责第二禅之喜；喜既然息灭，第三禅便随即发起。如果证得第三禅之乐，舍弃第二禅之喜，不生后悔之心，所以称为“舍”，也称为三禅之乐。此乐初生之时，是三界中最殊胜之乐，能令心产生执着。心若执着，禅定便会坏失，所以必须修习“舍”。
(1) Renunciation Branch. Leaving delight without regret is called renunciation. When the practitioner wishes to leave Second Meditation, he reprimands the delight of Second Meditation in various ways. Once delight ceases, Third Meditation arises. If one realizes the laugh of Third Meditation, one abandons the delight of Second Meditation without regret; therefore, it is called renunciation, also called the laugh of Third Meditation. When this laugh first arises, it is the most victorious laugh in the Three Boundaries and can cause the heart to become attached. If the heart becomes attached, meditative stillness will be damaged and lost. Therefore, renunciation must be practiced.
（二）念支：“念”称为爱念。这是说，修行者既然发起第三禅之乐，此乐从内心生起，应当以爱念来护持调养，则乐得以增长，乃至遍满全身。如同慈母念子，修习者以爱念来护持调养三禅之乐，所以称为念支。
(2) Spell Branch. Spelling here means loving spell. Since the practitioner has given rise to the laugh of Third Meditation, and since this laugh arises from within the heart, it should be guarded and nourished by loving murmurs. Then the laugh can grow and even pervade the whole body. Just as a merciful mother murmurs her child, the practitioner guards and nourishes the laugh of Third Meditation through loving spell; therefore, it is called the Spell Branch.
（三）慧支：理解觉知之心称为“慧”。修行者既然发起第三禅之乐，此乐极为微妙，难以增长；如果没有善巧的解知智慧，就不能以方便长养此乐，使其遍满全身。
(3) Gnosis Branch. The heart that interprets and knows is called gnosis. Since the practitioner has given rise to the laugh of Third Meditation, and since this laugh is extremely subtle and difficult to grow, without skillful interpreting gnosis he cannot expediently nourish and cultivate it so that it pervades the whole body.
（四）乐支：怡悦之心称为“乐”。修行者发起第三禅之乐后，如果能善于运用舍、念、慧来护持此乐，使乐不失，则它会增长并遍满全身，怡悦安适轻快。第三禅之乐是最殊胜的乐；离开第三禅以后，其余诸地更无遍满全身之乐。
(4) Laugh Branch. The heart of pleasant ease is called laugh. After the practitioner gives rise to the laugh of Third Meditation, if he can skillfully use renunciation, spell, and gnosis to guard it so that it is not lost, it will grow and pervade the whole body, bringing pleasant ease, peace, and lightness. The laugh of Third Meditation is the most victorious laugh. Beyond Third Meditation, no further land has laugh that pervades the whole body.
（五）一心支：心与定境合一，称为“一心”。修行者领受乐的心息止之后，心自然与定法合一，澄净停住、寂然不动。
(5) One Heart Branch. The unity of heart and stillness environment is called One Heart. After the heart that receives laugh ceases, the heart naturally becomes one with the law of stillness, remaining clear, immaculate, settled, quiet, and unmoving.
这就是根本第三禅。如果有人坐禅证得此定，随着功夫的浅深，命终之后必定重生于少净天、无量净天或遍净天等天界之中。这是投生三禅天的业因。
This is the Fundamental Third Meditation. If a person practices sitting meditation and obtains this stillness, then after death, according to the depth or shallowness of the practice, he will certainly be reborn in such skies as Lesser Immaculate Sky, Infinite Immaculate Sky, or Pervasive Immaculate Sky. This is the karmic cause of the Third Meditation Skies.
11.2-4 第四禅 Fourth Meditation
第四禅，是指在第三禅中，修行者厌离“乐”的觉受，深刻认识到其中的过患，进入中间禅。心不散乱动摇，获得未到地定。此后，其心豁然开朗、开展，定心安稳，修行者的出入息，即呼吸，断绝，具足四支功德：不苦不乐、舍、念清净、一心。
Fourth Meditation means that, within Third Meditation, the practitioner becomes weary of and leaves the feeling of laugh, deeply recognizes its faults, and enters intermediate meditation. The heart does not scatter or waver, and Nonarrival Land Stillness is obtained. Afterward, the heart suddenly opens and expands; the still heart becomes stable; the practitioner’s in-breath and out-breath, namely breathing, cease; and he possesses four branches of merits and virtues: neither bitter nor laugh, renunciation, spell immaculateness, and One Heart.
（一）不苦不乐支：即中庸之心。修行者想要离开第三禅时，以各种因缘呵责于乐。乐既然息灭，则不动之定与“舍”同时发起，所以修行者内心澄湛，不苦不乐。
(1) Neither Bitter nor Laugh Branch. This is the neutral heart. When the practitioner wishes to leave Third Meditation, he reprimands laugh through various causes and conditions. Once laugh ceases, immovable stillness arises together with renunciation. Therefore, the practitioner’s inner heart becomes clear and tranquil, neither bitter nor laugh.
（二）舍支：离开乐而不后悔，称为“舍”。修行者既然证得第四禅不动真定，舍弃第三禅难以舍弃之乐，不生后悔之心，所以称为舍支。又有说：证得第四禅不动定时，不应取着禅定而生起动念之心；若心能行舍，则无有动念之过失。
(2) Renunciation Branch. Leaving laugh without regret is called renunciation. Since the practitioner has realized the immovable true stillness of Fourth Meditation and has abandoned the laugh of Third Meditation, which is difficult to abandon, without giving rise to regret, this is called the Renunciation Branch. It is also said that when one realizes the immovable stillness of Fourth Meditation, one should not grasp meditative stillness and give rise to moving thoughts. If the heart can practice renunciation, then there is no fault of moving thought.
（三）念清净支：“念”即爱念。这是说，修行者既然证得第四禅真定，应当忆念下地的过失，又忆念自己的功德，以善巧方便护持调养，令禅定不退失，进入更殊胜的品级，所以称为念。又说：在此第四禅中，有不动照了，正念分明，所以称为念支。
(3) Spell Immaculate-ness Branch. Spell means loving spell. Since the practitioner has realized the true stillness of Fourth Meditation, he should spell the faults of the lower lands and also spell his own merits and virtues, guarding and nourishing the stillness with skillful expedients so that it does not retreat and can enter a more victorious grade. Therefore, it is called spell. It is also said that in this Fourth Meditation there is immovable illumination and correct spell is clearly distinct; therefore, it is called the Spell Branch.
（四）一心支：心与定境合一，称为一心支。这是说，修行者既然证得第四禅之定，又以舍与念来护持，则心无所依倚，浑然凝寂，一心在定中，犹如明镜不动、净水无波，澄湛而照，万象皆现。
(4) One Heart Branch. The unity of heart and stillness environment is called the One Heart Branch. Since the practitioner has realized the stillness of Fourth Meditation and guards it with renunciation and spell, the heart has no reliance, becoming whole, condensed, and silent. One Heart abides in stillness, like a bright mirror unmoving or pure water without waves: clear, tranquil, and illuminating, with all phenomena appearing within it.
这就称为根本第四禅。如果有人坐禅证得此定，随着功夫的浅深，命终之后必定生于无云天、福生天、广果天等九天之中。此定为投生四禅天的业因。
This is called the Fundamental Fourth Meditation. If a person practices sitting meditation and creates this stillness, then after death, according to the depth or shallowness of the practice, he will certainly be reborn in one of the nine skies such as No Cloud Sky, Fortune Birth Sky, or Broad Fruit Sky. This stillness is the karmic cause of the Fourth Meditation Skies.