解脫道論 第二禪的內信與心成一性
二禪的喜樂「從定生」。佛喻的池水非四方來、非雨出、無有時節，從泉而出，清冷盈溢。論文自己配位：無外水、無天雨，對應覺觀滅；泉出而滿、不起波浪，對應從定生喜樂令名色身滿而心不亂；冷水遍處，對應喜樂遍滿名色身。
無有兩種
覺觀滅，連根併除。但「無覺無觀」有兩種來歷：不以滅而無（五識、三禪等），與以滅而無（二禪）。同稱無覺無觀，判位要看怎麼沒有的。
內信與心成一性各有四問。內信是不亂為相、寂寂為味、不濁為起、覺觀為處；心成一性是專正為相、寂寂為味、無浪為起、覺觀滅為處。兩個處所依原文分列，不可互換。
浪平則鑑
初禪何以不攝內信、一性二枝？論文以水有風浪、面像不復清淨為喻：覺觀為浪，浪動而濁，所以內信及心一性成不清淨。原文以此說明二枝不為初禪所攝；不再把浪平另解成兩枝自行生起的機制。
二禪三品之果皆以光為名：少光、無量光、光耀。
泉喻所說的止於三件事：覺觀滅、定生喜樂、清涼遍身。喻後已有逐項配位，不另替它補義。
The joy and pleasure of the second jhāna are “born of concentration.” In the Buddha's simile, the water in the pool does not come from the four directions, is not produced by rain, and has no season. It issues from a spring, cool and overflowing. The treatise supplies its own correspondences: no external water and no rain correspond to the cessation of applied and sustained thought; the spring issuing and filling the pool without waves corresponds to joy and pleasure born of concentration filling the body of name-and-form while the mind is undisturbed; and cold water reaching every place corresponds to joy and pleasure filling the body of name-and-form.
Absence Has Two Kinds
Applied and sustained thought cease with their roots removed together. Yet being “without applied or sustained thought” has two origins: absence not through cessation, as with the five consciousnesses and the third jhāna and so forth; and absence through cessation, as with the second jhāna. Both are called being without applied or sustained thought; their position is distinguished by how they are absent.
Internal confidence and the mind becoming one in nature each receive four questions. For internal confidence, nondistraction is the characteristic, seclusion the function, being unclouded the manifestation, and applied and sustained thought the basis. For the mind becoming one in nature, exclusive right focus is the characteristic, seclusion the function, being without waves the manifestation, and the cessation of applied and sustained thought the basis. The two bases are separately stated in the source and cannot be interchanged.
When the Waves Settle, the Image Appears
Why does the first jhāna not include internal confidence and one nature as two factors? The treatise uses the simile of water with waves stirred by wind, in which the image of a face can no longer be seen clearly: applied and sustained thought are waves. Because the moving waves make it turbid, internal confidence and the mind's one nature become impure. The source uses this to explain why the two factors are not included in the first jhāna; it does not further explain the settling of the waves as a mechanism through which those two factors arise on their own.
The results of all three grades of the second jhāna bear names of light: Lesser Light, Measureless Light, and Radiance.
The spring simile is limited to three things: the cessation of applied and sustained thought, joy and pleasure born of concentration, and coolness pervading the body. The passage already assigns each part after the simile; no further meaning is supplied for it.
Shi Huijing · Waken · The Path of Freedom · Internal Confidence and the Mind Becoming One in Nature in the Second Jhāna · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「第二禪的內信與心成一性」· 大正藏 T32n1648〔起 T32 0418b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0418b〕
問：云何為覺觀滅？答：亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅。復次以斷下麁禪得上勝禪，復令現次第滅。內者，現證名內。內有三種：一內內、二內定、三內行處。云何為內內？謂六內入。內定者，於自觀身，此謂內定。內行處者，於內自思，意不出外，攝義是性，是謂內行處。於此經中，內內是可樂。信者，信正信，思惟增長信，此謂信於內定，是謂內信。內信者，何相？何味？何起？何處？不亂為內信相，寂寂為味，不濁是起，覺觀為處。心成一性者，謂心住正定，此謂心成一性。心成一性者何義？心者是意。一者說於念。名性者，如聲論說生性。性者說自然義。此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。心成一性者，何相？何味？何起？何處？專正為相，寂寂為味，無浪為起，覺觀滅為處。
問：信及心成一性，何故非初禪所攝？答：初禪以覺觀為浪動，故成濁，內信、心成一性者成不清淨，如水有風浪，見於面像不復清淨。如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨，是故以禪枝，非初禪所攝。無覺無觀者，謂斷覺無覺、離觀無觀。
〔T32 0418c〕
問：覺觀滅、無覺無觀，此二種斷覺觀，何故說二？答：覺觀滅者為現內信，心一性為因；無覺無觀為現寂寂所成喜樂妙相。復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；無覺無觀者，斷色界覺觀。復次無覺無觀者有二種：一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。第二禪以方便寂寂故，以覺觀滅成無覺無觀。是說二義。從定生者名定，初禪從彼智生，第二禪成從初禪定生。復次定者，於第二禪與一心共生故，定生喜樂。喜樂者，初已分別。第二禪者，依初得名。此第二禪入正受者，謂入第二禪。禪者內信、喜、樂、一心，是名為禪。入正受住者，成得第二禪，離於二枝，成就二枝三種善十相具足。二十三功德相應，是天住是功德，生光耀天。如初廣說。天住者，從定生喜樂，越人住故名為天住。是故世尊告比丘言：如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。如是比丘，此身從定生喜樂。令得清涼無不潤澤。從定生喜周遍身心，猶如泉水。彼坐禪人入第二禪，其身可知。如不從四方無流水來、無天雨水，如是覺觀滅可知。如是從泉出流，令身成滿不起波浪。如是從定生喜樂，此名色身令滿不起亂心。如以冷水令身清涼遍一切處，如是從定生喜樂。一切名色身成滿足修定果報，如是天居生光耀功德。此第二禪有三種，下、中、上。是坐禪人修下禪，命終生少光天，壽命二劫。修中禪生無量光天，壽命四劫。修上禪生光耀天，壽命八劫。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔承前〕上一單元答末標名「覺觀滅者，以善分別。覺觀滅亦名斷」；本單元設問釋之。
覺觀滅
問：什麼是覺觀滅？答：也就是初禪覺觀的過患，以及一切覺觀根、覺觀的過患，以及覺觀根與覺觀一併除去的緣故，就成覺觀滅。再者，以斷下品麁禪而得上品勝禪，又令現前次第而滅。
內的三種
所謂內，現前證知叫作內。內有三種：一是內內，二是內定，三是內行處。
什麼是內內？是說六內入。所謂內定，是於自身而觀身，這叫作內定。所謂內行處，是於內自己思惟，意不出於外，以攝為義、是它的性，這叫作內行處。
在這經中，內內是可樂的。
內信與它的四問
所謂信，是信、正信、思惟增長信；這叫作信於內定，這就叫作內信。
內信是什麼相？什麼味？什麼起？什麼處？不亂為內信之相，寂寂為味，不濁是起，覺觀為處。
心成一性與它的四問
所謂心成一性，是說心住於正定，這叫作心成一性。
心成一性是什麼意思？這一段先說，「心」就是「意」；接著連寫：「一者說於念。名性者，如聲論說生性。性者說自然義。」可以確定的是，文中把「性」說成自然義，並引聲論所說的「生性」；但「一者說於念」怎樣切分，「名性者」又承接哪一句，本段字面不明。接著說，第二禪的一心能滅覺觀，以一性得以生起，這叫作心成一性。
心成一性是什麼相？什麼味？什麼起？什麼處？專正為相，寂寂為味，無浪為起，覺觀滅為處。
信與一性何故不屬初禪
問：信以及心成一性，為什麼不是初禪所攝？答：初禪以覺觀為浪動，所以成濁；內信、心成一性就成為不清淨。如同水有風浪，見自己的面像就不再清淨。這樣，初禪以覺觀為浪，因浪動而濁的緣故，內信以及心一性就成不清淨——所以雖是禪枝，卻不是初禪所攝。
無覺無觀
所謂無覺無觀，是說斷覺而無覺、離觀而無觀。
二種斷覺觀何故說二
問：覺觀滅與無覺無觀，這二種都是斷覺觀，為什麼說成二個？答：覺觀滅，是為現內信，心一性為因；無覺無觀，是為了顯現寂寂所成的喜樂妙相。
再者，覺觀滅，是以這覺觀而見覺觀的過患，斷那過患之法；無覺無觀，是斷色界的覺觀。
再者，無覺無觀有二種：一是不以覺觀滅而無覺無觀，二是以覺觀滅而無覺無觀。在此，五識以及第三禪等，是不以覺觀滅而成無覺無觀；第二禪以方便寂寂的緣故，是以覺觀滅而成無覺無觀。這就是說成二義。
從定生與第二禪之名
所謂從定生，是名為定：初禪是從那智而生，第二禪則成為從初禪之定而生。再者，所謂定，是於第二禪與一心共生的緣故，所以說定生喜樂。喜樂，先前已經分別過了。所謂第二禪，是依初禪而得名。
二禪的正受與功德
這第二禪入正受，是說入第二禪。所謂禪，就是內信、喜、樂、一心，這名為禪。所謂入正受住，是成就而得第二禪，離於二枝、成就二枝，三種善、十相具足，二十三功德相應——這是天住、是功德，生於光耀天。如初禪處已廣說。
天住與佛說池水喻
所謂天住，是從定生喜樂，超越人住的緣故名為天住。
所以世尊告訴比丘說：如同池中生水，不是從四方來、也不是雨所出，沒有時節，而是從泉湧出，清冷浸灌，盈溢而流得很遠。比丘也是這樣：這身從定生喜樂，令他得清涼而沒有不潤澤的；從定生的喜周遍身心，猶如泉水。
那位坐禪人入第二禪，他的身就可以知道了：如同不從四方有流水來、也沒有天雨之水，這樣覺觀滅就可以知道；如同從泉湧出而流，令身成滿而不起波浪，這樣從定生喜樂，令這名色之身滿而不起亂心；如同以冷水令身清涼、遍一切處，這樣從定生喜樂，一切名色之身成就滿足修定的果報——這樣就是天居所生光耀之功德。
二禪三品與生處、壽命
這第二禪有三種：下、中、上。這坐禪人修下品禪，命終生少光天，壽命二劫；修中品禪，生無量光天，壽命四劫；修上品禪，生光耀天，壽命八劫。
〔Continuing from the preceding unit〕 The preceding unit ended by naming the term: “The cessation of applied and sustained thought is through skillful discrimination. The cessation of applied and sustained thought is also called cutting off.” This unit asks about and explains it.
The Cessation of Applied and Sustained Thought
Question: What is the cessation of applied and sustained thought? Answer: It is also the faults of applied and sustained thought in the first jhāna, the faults of every root of applied and sustained thought and of applied and sustained thought, and the removal together of the roots of applied and sustained thought and applied and sustained thought themselves; because of these, the cessation of applied and sustained thought is accomplished. Further, by cutting off the lower and coarse jhāna, one gains the higher and excellent jhāna, and again causes what is present to cease in sequence.
Three Kinds of “Internal”
What is presently realized is called internal. There are three kinds of internal: first, inner-internal; second, internal concentration; and third, the internal field of practice.
What is inner-internal? It means the six internal bases. Internal concentration is contemplating the body in oneself; this is called internal concentration. The internal field of practice is thinking within oneself, the mind not going outside; gathering is its meaning and its nature. This is called the internal field of practice.
In this scripture, the inner-internal is delightful.
Internal Confidence and Its Four Questions
Confidence means confidence, right confidence, and confidence increased through contemplation. This is called confidence in internal concentration; it is called internal confidence.
What is the characteristic of internal confidence? What is its function? What is its manifestation? What is its basis? Nondistraction is the characteristic of internal confidence, seclusion is its function, being unclouded is its manifestation, and applied and sustained thought are its basis.
The Mind Becoming One in Nature and Its Four Questions
The mind becoming one in nature means that the mind abides in right concentration. This is called the mind becoming one in nature.
What does “the mind becoming one in nature” mean? This passage first says that “mind” is “mentation.” It then writes continuously: “As for one, it is spoken of in mindfulness. As for what is called nature, as a treatise on sound speaks of arising-nature. Nature is spoken of in the sense of what is natural.” What can be established is that the passage explains “nature” as having the sense of what is natural and cites the “arising-nature” spoken of in the treatise on sound. How “As for one, it is spoken of in mindfulness” should be segmented, and which statement “As for what is called nature” continues, are unclear from the wording of this passage. It then says that the one-pointedness of the second jhāna can extinguish applied and sustained thought and arises through one nature. This is called the mind becoming one in nature.
What is the characteristic of the mind becoming one in nature? What is its function? What is its manifestation? What is its basis? Exclusive right focus is its characteristic, seclusion its function, being without waves its manifestation, and the cessation of applied and sustained thought its basis.
Why Confidence and One Nature Do Not Belong to the First Jhāna
Question: Why are confidence and the mind becoming one in nature not included in the first jhāna? Answer: Because the first jhāna takes applied and sustained thought as moving waves, it becomes turbid; internal confidence and the mind becoming one in nature thereby become impure. It is like water with waves stirred by wind, in which the image of one's face can no longer be seen clearly. In this way, applied and sustained thought in the first jhāna are waves. Because the moving waves make it turbid, internal confidence and the mind's one nature become impure. Therefore, although they are factors of jhāna, they are not included in the first jhāna.
Without Applied or Sustained Thought
“Without applied or sustained thought” means that, because applied thought is cut off, there is no applied thought, and because sustained thought is left behind, there is no sustained thought.
Why Two Kinds of Cutting Off Applied and Sustained Thought Are Spoken Of as Two
Question: The cessation of applied and sustained thought and being without applied or sustained thought are both ways of cutting off applied and sustained thought. Why are they spoken of as two? Answer: The cessation of applied and sustained thought is for manifesting internal confidence, with the mind's one nature as cause; being without applied or sustained thought is for manifesting the exquisite characteristic of joy and pleasure formed by seclusion.
Further, in the cessation of applied and sustained thought, through these very applied and sustained thoughts one sees the faults of applied and sustained thought and cuts off the qualities that are their faults. Being without applied or sustained thought means cutting off applied and sustained thought of the form realm.
Further, being without applied or sustained thought is of two kinds: first, being without applied or sustained thought not through the cessation of applied and sustained thought; second, being without applied or sustained thought through the cessation of applied and sustained thought. Here, the five consciousnesses and the third jhāna and so forth become without applied or sustained thought not through the cessation of applied and sustained thought. Because of skillful means and seclusion, the second jhāna becomes without applied or sustained thought through the cessation of applied and sustained thought. This is why two meanings are spoken of.
Born of Concentration and the Name “Second Jhāna”
“Born of concentration” is called concentration: the first jhāna is born from that wisdom, while the second jhāna is accomplished by being born from the concentration of the first jhāna. The referent of “that wisdom” is unclear in this passage. Further, concentration is said to give rise to joy and pleasure because, in the second jhāna, it arises together with one-pointedness. Joy and pleasure have already been analyzed earlier. The second jhāna is so named in dependence on the first.
Attainment and Qualities of the Second Jhāna
Entering the attainment of this second jhāna means entering the second jhāna. Jhāna here is internal confidence, joy, pleasure, and one-pointedness; this is called jhāna. Abiding in the attainment means accomplishing and gaining the second jhāna, leaving behind two factors and accomplishing two factors, being complete in three kinds of goodness and ten characteristics, and corresponding with twenty-three qualities. This is a heavenly dwelling and a quality, and it leads to birth in the Heaven of Radiance. It is as explained at length for the first jhāna.
Heavenly Dwelling and the Buddha's Simile of the Pool
It is called a heavenly dwelling because its joy and pleasure, born of concentration, surpass human dwelling.
Therefore the Blessed One told the bhikkhus: It is like a pool in which water arises. It does not come from the four directions and is not produced by rain. It has no season, but issues from a spring, cool and cold, soaking and filling the pool, overflowing and flowing far. The bhikkhu is likewise: this body has joy and pleasure born of concentration, causing it to become cool, with no part unmoistened. Joy born of concentration pervades body and mind, like spring water.
The body of that meditator entering the second jhāna may be understood as follows. Just as no flowing water comes from the four directions and there is no water from rain in the sky, so the cessation of applied and sustained thought may be understood. Just as water issues and flows from the spring, filling the body of water without giving rise to waves, so joy and pleasure born of concentration fill this body of name-and-form without allowing the mind to become disturbed. Just as cold water makes the body cool and reaches every place, so joy and pleasure born of concentration fill the entire body of name-and-form, completing the fruit of cultivating concentration. Such is the quality of radiance born of heavenly dwelling.
The Three Grades of the Second Jhāna, Their Destinations, and Lifespans
This second jhāna is of three kinds: lower, middle, and higher. When the meditator cultivates the lower jhāna, at death he is born in the Heaven of Lesser Light and lives for two eons. When he cultivates the middle jhāna, he is born in the Heaven of Measureless Light and lives for four eons. When he cultivates the higher jhāna, he is born in the Heaven of Radiance and lives for eight eons.
Shi Huijing · Waken · The Path of Freedom · Internal Confidence and the Mind Becoming One in Nature in the Second Jhāna · Vernacular · Summer 2026
二禪入了，本段逐枝料簡：覺觀滅、內信、心成一性、無覺無觀、定生喜樂——最後以佛的山泉之喻收束，配上三品壽命。上一段末四枝點名（內信、一性、無覺無觀、定生喜樂），本段一一補足其義；初禪怎樣逐枝拆講，二禪照樣走一遍——體例的重複本身就是溫習。
先把所見說在前頭：二禪的喜樂從定而生。論文先明說「第二禪成從初禪定生」，又說定與一心共生，所以有「定生喜樂」〔T32 418b07／418b11／418c16／418c22／418c25／419a01〕；佛喻則說池水「非四方來亦非雨出，無有時節，是從泉出」〔T32 418c23–24〕。喻後的逐項配位更把界線說清：無外來水、無天雨配覺觀滅，泉出而滿、沒有波浪配從定生喜樂令名色身滿而心不亂〔T32 418c27–419a01〕。本段能確定的是「從定生」與這三重配位；初禪浴丸之水由誰加入、喜樂來源是否可另作內外分類，本段沒有這樣說。
覺觀滅：連根併除
「問：云何為覺觀滅？答：亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅」〔T32 418b12–15〕。原文把初禪覺觀過患、一切覺觀根覺觀過患、覺觀根與覺觀併除依次列出；「復次以斷下麁禪得上勝禪，復令現次第滅」〔T32 418b15–16〕，又說斷下麁禪、得上勝禪及現次第滅。此處只依這些明文說明覺觀滅，不另加一套相生機制。
內三種與內信
「內者，現證名內」〔T32 418b16〕——論文先以「現證」說明內，隨即又分出三種，不能把這個字只收成一個排除內外方位的定義。第一是內內：「謂六內入」；第二是內定：「於自觀身，此謂內定」；第三是內行處：「於內自思，意不出外，攝義是性，是謂內行處」〔T32 418b19〕。三說裡既有六內入，也有觀自身與意不出外；此處照列三義，不用「現證」抹去後面的內外之說。「於此經中，內內是可樂」〔T32 418b20〕——論文另說本經中的內內可樂，仍照原詞保留。接著先說「信者，信正信，思惟增長信，此謂信於內定，是謂內信」〔T32 418b20–21〕，再答內信四問：「不亂為內信相，寂寂為味，不濁是起，覺觀為處」〔T32 418b22–23〕。四項應依原文各守其位，尤其內信之「處」是覺觀；後一枝所說的「覺觀滅為處」不可回配於此。
心成一性：聲論來訓字
「心成一性者，謂心住正定」〔T32 418b23–24〕。訓字一段接著說：「心者是意。一者說於念。名性者，如聲論說生性。性者說自然義」〔T32 418b24–26〕。文面可確定「心者是意」與「性者說自然義」，也可確定其中引用聲論所說的「生性」；但「一者說於念」怎樣切分，「名性者」承接哪一句，本段字面不明。「此第二禪一心，能滅覺觀，以一性得起」〔T32 418b26–27〕之後，四目繼出：「專正為相，寂寂為味，無浪為起，覺觀滅為處」〔T32 418b28–29〕。此處的「處」才是覺觀滅。兩枝並讀可見：內信與心成一性同以寂寂為味，但相、起、處各自有文；內信以覺觀為處，心成一性以覺觀滅為處，不可互換，也不從兩個處所另造相生機制。
把相、味、起、處排成兩列，差別尤其清楚。內信一列是：不亂、寂寂、不濁、覺觀；心成一性一列是：專正、寂寂、無浪、覺觀滅〔T32 418b21–29〕。只有「味」同作寂寂；相一為不亂、一為專正，起一為不濁、一為無浪，處一為覺觀、一為覺觀滅。這是原文連續兩組四問所給的明確界線，不能因下文同用水與風浪之喻，便把兩組其餘項目併成同義。
風浪與水鏡：為何初禪沒有這兩枝
「問：信及心成一性，何故非初禪所攝？」〔T32 418b29–418c01〕，答文說：「如水有風浪，見於面像不復清淨。如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨」〔T32 418c02–04〕——覺觀為浪。初禪水面有風浪，照不清面像；答文以覺觀的浪動說明內信與心成一性成為不清淨，隨後說「是故以禪枝，非初禪所攝」〔T32 418c04–05〕。本段的判斷限定於內信、心成一性與初禪，不另建立判定一切禪枝的通則。
問答之間，論文另以一句直釋「無覺無觀」：「無覺無觀者，謂斷覺無覺、離觀無觀」〔T32 418c05–06〕。此處只按兩半句讀：斷覺，所以無覺；離觀，所以無觀。下一問纔進一步追問，既然覺觀滅與無覺無觀都是斷覺觀，為何仍要說成兩種。
這裡交付一個讀法：喻後若有逐項配位，就依配位讀喻。本段先以風浪說覺觀令水濁、不清楚照見面像〔T32 418c01–04〕，後以泉池說覺觀滅、定生喜樂與清涼遍身〔T32 418c23–419a03〕。論文已用三個「如是」逐項說明，讀者只須沿著原文的對應回看，不必再替浴丸、風浪與泉水補出另一套來源分類。
停問：「無」有兩種
「問：覺觀滅、無覺無觀，此二種斷覺觀，何故說二？」〔T32 418c06–07〕——滅了就是無了，何必兩個名字？
在此停問，論文依次作三層回答。第一層說：「覺觀滅者為現內信，心一性為因；無覺無觀為現寂寂所成喜樂妙相」〔T32 418c07–08〕，分別列出現內信、心一性為因，以及寂寂所成喜樂妙相。第二層說：「覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；無覺無觀者，斷色界覺觀」〔T32 418c08–10〕，明列見覺觀過患、斷彼過患法與斷色界覺觀。第三層再說：「無覺無觀者有二種：一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。第二禪以方便寂寂故，以覺觀滅成無覺無觀」〔T32 418c10–14〕，先列兩種，再以五識、第三禪等與第二禪分別舉例。因此，「無覺無觀」有兩種來歷：五識與第三禪等是不以滅而無；第二禪則以覺觀滅而成無覺無觀。原文末以「是說二義」收束〔T32 418c14〕。三層各有自己的句法與所說內容，依原次序閱讀。
第一層交代兩個說法所顯之法，第二層交代覺觀過患、彼過患法與色界覺觀，第三層列兩種無覺無觀及各自例證。答文由此回應原問「何故說二」：同是斷覺觀，原文仍分列二義。
定生喜樂與山泉之喻
「從定生者名定，初禪從彼智生，第二禪成從初禪定生」〔T32 418c14–15〕——「彼智」所指在本段不明；第二禪從初禪定生。又說「定者，於第二禪與一心共生故，定生喜樂」〔T32 418c16〕。二禪之名，「依初得名」。「此第二禪入正受者，謂入第二禪。禪者內信、喜、樂、一心，是名為禪」〔T32 418c17–19〕——二禪之禪，四枝為體。
成句之後，論文又把入住者的帳目逐項列出：「成得第二禪，離於二枝，成就二枝三種善十相具足。二十三功德相應」〔T32 418c19–21〕。這裡只照原列保留「離二枝、成就二枝、三種善、十相、二十三功德」五項，不替未列出的目次補名；隨後的「是天住是功德，生光耀天。如初廣說」〔T32 418c21–22〕，則把天住、所生與指前廣說一併收進同一帳中。
然後是佛的山泉之喻：「如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠」〔T32 418c23–25〕——池水不從四方溝渠來、不從天雨來、不擇時節，自泉眼湧出，清冷盈溢。「如是比丘，此身從定生喜樂。令得清涼無不潤澤。從定生喜周遍身心，猶如泉水」〔T32 418c25–27〕。論文隨即逐件配位：無四方水、無天雨，配覺觀滅；泉出流滿而不起波浪，配從定生喜樂令名色身滿而心不亂；冷水清涼遍一切處，配從定生喜樂遍滿一切名色身〔T32 418c27–419a03〕。「彼坐禪人入第二禪，其身可知」〔T32 418c27〕——喻所要說明的三層，論文已在這三組對應中交代完畢。
帳目亦照舊：「離於二枝，成就二枝三種善十相具足。二十三功德相應」〔T32 418c20–21〕。本段明列離二枝、成就二枝、三種善、十相與二十三功德，不替未列出的目次補名。這五項在原文連成一句，後面接「是天住是功德，生光耀天。如初廣說」〔T32 418c21–22〕；前者是入正受住所列，後者說天住、功德、生光耀天與指前廣說。兩句相接，卻不把各項再作配數或另立等式。此處可守住的，正是原文所列的二十三功德與「如初廣說」二語。
果報稱天住：「從定生喜樂，越人住故名為天住」〔T32 418c22–23〕——喜樂勝過人間之住，故名天住。佛說池水譬之後，論文又以「如是天居生光耀功德」收束〔T32 419a03–04〕；這一句仍繫在從定生喜樂、名色身滿與修定果報的次序中。末後三品則分別說下、中、上禪的生處與壽命：「修下禪，命終生少光天，壽命二劫。修中禪生無量光天，壽命四劫。修上禪生光耀天，壽命八劫」〔T32 419a05–07〕。二、四、八依次列出；三個生處皆以光為名，依原列為少光、無量光、光耀。
收束
「此名色身令滿不起亂心」〔T32 419a01〕：從定生喜樂令此名色身充滿，心不起亂。這句前承泉流令身成滿、不起波浪，後接冷水清涼遍一切處與一切名色身滿足修定果報〔T32 418c29–419a03〕；三組依原文次序分列，不互相替代，各句的主語與作用也依原文位置逐一如實保留。
回到所見：二禪的喜樂從定而生。覺觀連根併滅，內信與心成一性各有相、味、起、處；「無覺無觀」又分不以覺觀滅而無、以覺觀滅而無兩種來歷。帶走三件：一句成因（從定生喜樂），一對名字（覺觀滅與無覺無觀各有本段自釋），一組明示配位（無外水與雨、泉出無浪、冷水遍身）。二禪至此立畢；三禪的路，自捨喜起。
With entry into the second jhāna, this passage analyzes each factor in turn: the cessation of applied and sustained thought, internal confidence, the mind becoming one in nature, being without applied or sustained thought, and joy and pleasure born of concentration. It closes with the Buddha's simile of the mountain spring and the lifespans of the three grades. The preceding passage names four factors at its end—internal confidence, one nature, being without applied or sustained thought, and joy and pleasure born of concentration—and this passage fills out the meaning of each. It follows the same pattern used to analyze each factor of the first jhāna; the repetition of the form is itself a review.
The observation may be stated first: the joy and pleasure of the second jhāna are born of concentration. The treatise explicitly says that “the second jhāna is accomplished by being born from the concentration of the first jhāna,” and also says that concentration arises together with one-pointedness; hence there is “joy and pleasure born of concentration” 〔T32 418b07／418b11／418c16／418c22／418c25／419a01〕. The Buddha's simile says that the pool water “does not come from the four directions and is not produced by rain. It has no season, but issues from a spring” 〔T32 418c23–24〕. The correspondence after the simile makes the limits still clearer: no incoming water from outside and no rain correspond to the cessation of applied and sustained thought, while the spring issuing and filling the pool without waves corresponds to joy and pleasure born of concentration filling the body of name-and-form while the mind is undisturbed 〔T32 418c27–419a01〕. What this passage establishes is “born of concentration” and these three correspondences. It does not say who adds the water in the bath-powder simile of the first jhāna, nor does it divide the sources of joy and pleasure into a further internal and external classification.
The Cessation of Applied and Sustained Thought: Roots and Qualities Removed Together
“Question: What is the cessation of applied and sustained thought? Answer: It is also the faults of applied and sustained thought in the first jhāna, the faults of every root of applied and sustained thought and of applied and sustained thought, and the removal together of the roots of applied and sustained thought and applied and sustained thought themselves; because of these, the cessation of applied and sustained thought is accomplished” 〔T32 418b12–15〕. The source lists in sequence the faults of applied and sustained thought in the first jhāna, the faults of every root of applied and sustained thought and of applied and sustained thought, and the removal together of the roots and applied and sustained thought themselves. “Further, by cutting off the lower and coarse jhāna, one gains the higher and excellent jhāna, and again causes what is present to cease in sequence” 〔T32 418b15–16〕. It thus also speaks of cutting off the lower and coarse jhāna, gaining the higher and excellent jhāna, and present cessation in sequence. The cessation of applied and sustained thought is explained here only from these explicit statements; no separate generative mechanism is added.
Three Kinds of Internal and Internal Confidence
“What is presently realized is called internal” 〔T32 418b16〕. The treatise first explains internal through “present realization” and immediately divides it into three kinds, so the word cannot be reduced to a definition that excludes every sense of inner and outer direction. First is the inner-internal: “the six internal bases.” Second is internal concentration: “contemplating the body in oneself; this is called internal concentration.” Third is the internal field of practice: “thinking within oneself, the mind not going outside; gathering is its meaning and its nature; this is called the internal field of practice” 〔T32 418b19〕. These three explanations include the six internal bases, contemplation of one's own body, and the mind not going outside. They are retained as three senses, without using “present realization” to erase the subsequent language of inner and outer. “In this scripture, the inner-internal is delightful” 〔T32 418b20〕. The treatise separately says that the inner-internal in this scripture is delightful, so the original expression is retained. It then says, “Confidence means confidence, right confidence, and confidence increased through contemplation. This is called confidence in internal concentration; it is called internal confidence” 〔T32 418b20–21〕, before answering the four questions about internal confidence: “Nondistraction is the characteristic of internal confidence, seclusion is its function, being unclouded is its manifestation, and applied and sustained thought are its basis” 〔T32 418b22–23〕. Each of the four items must keep its source position. In particular, the “basis” of internal confidence is applied and sustained thought; “the cessation of applied and sustained thought,” which is the basis of the next factor, cannot be assigned back to this one.
The Mind Becoming One in Nature: A Gloss from a Treatise on Sound
“The mind becoming one in nature means that the mind abides in right concentration” 〔T32 418b23–24〕. The following word analysis says, “Mind is mentation. As for one, it is spoken of in mindfulness. As for what is called nature, as a treatise on sound speaks of arising-nature. Nature is spoken of in the sense of what is natural” 〔T32 418b24–26〕. The wording certainly establishes “mind is mentation” and “nature is spoken of in the sense of what is natural,” and it certainly cites the “arising-nature” spoken of by a treatise on sound. Yet how “As for one, it is spoken of in mindfulness” is segmented, and which statement “As for what is called nature” continues, are unclear from this passage. After “The one-pointedness of the second jhāna can extinguish applied and sustained thought and arises through one nature” 〔T32 418b26–27〕, the four items follow: “Exclusive right focus is its characteristic, seclusion its function, being without waves its manifestation, and the cessation of applied and sustained thought its basis” 〔T32 418b28–29〕. Here the “basis” is the cessation of applied and sustained thought. Reading the two factors together shows that internal confidence and the mind becoming one in nature have seclusion in common as their function, but their characteristic, manifestation, and basis are each explicitly distinguished. Internal confidence has applied and sustained thought as basis, while the mind becoming one in nature has their cessation as basis. These cannot be interchanged, nor may a separate generative mechanism be constructed from the two bases.
Arranged in two rows, the characteristic, function, manifestation, and basis are particularly clear. The row for internal confidence is nondistraction, seclusion, being unclouded, and applied and sustained thought. The row for the mind becoming one in nature is exclusive right focus, seclusion, being without waves, and the cessation of applied and sustained thought 〔T32 418b21–29〕. Only their “function” is the same, namely seclusion. One characteristic is nondistraction and the other exclusive right focus; one manifestation is being unclouded and the other being without waves; one basis is applied and sustained thought and the other their cessation. These are the clear boundaries supplied by the source's two consecutive sets of four questions. The later use of water and wave similes does not make the remaining items in the two sets synonymous.
Wind-Tossed Water and the Mirror of Its Surface: Why the First Jhāna Lacks These Two Factors
“Question: Why are confidence and the mind becoming one in nature not included in the first jhāna?” 〔T32 418b29–418c01〕. The answer says: “It is like water with waves stirred by wind, in which the image of one's face can no longer be seen clearly. In this way, applied and sustained thought in the first jhāna are waves. Because the moving waves make it turbid, internal confidence and the mind's one nature become impure” 〔T32 418c02–04〕. Applied and sustained thought are waves. Wind-tossed water in the first jhāna cannot clearly reflect the image of a face. The answer uses the moving waves of applied and sustained thought to explain how internal confidence and the mind becoming one in nature become impure, then says, “Therefore, as factors of jhāna, they are not included in the first jhāna” 〔T32 418c04–05〕. The judgment here is limited to internal confidence, the mind becoming one in nature, and the first jhāna; it does not establish a general rule for deciding every factor of jhāna.
Between the questions and answers, the treatise directly explains “without applied or sustained thought” in one sentence: “Without applied or sustained thought means that, because applied thought is cut off, there is no applied thought, and because sustained thought is left behind, there is no sustained thought” 〔T32 418c05–06〕. The two halves are retained: applied thought is cut off, hence no applied thought; sustained thought is left behind, hence no sustained thought. The next question then asks further why, since the cessation of applied and sustained thought and being without applied or sustained thought both cut them off, they must still be spoken of as two.
This passage offers a reading principle: where a simile is followed by an item-by-item correspondence, read the simile according to that correspondence. First the passage uses wind-tossed waves to say that applied and sustained thought make water turbid, preventing a clear view of a face's image 〔T32 418c01–04〕. Later it uses the spring-fed pool to speak of the cessation of applied and sustained thought, joy and pleasure born of concentration, and coolness pervading the body 〔T32 418c23–419a03〕. The treatise itself gives three item-by-item explanations through three statements beginning “Just as.” The reader can follow those correspondences back through the source, without supplying another classification of sources for the bath powder, waves, and spring water.
Pause at the Question: “Without” Has Two Kinds
“Question: The cessation of applied and sustained thought and being without applied or sustained thought are both ways of cutting off applied and sustained thought. Why are they spoken of as two?” 〔T32 418c06–07〕. If cessation means absence, why use two names?
Pause here. The treatise answers in three successive layers. First: “The cessation of applied and sustained thought is for manifesting internal confidence, with the mind's one nature as cause; being without applied or sustained thought is for manifesting the exquisite characteristic of joy and pleasure formed by seclusion” 〔T32 418c07–08〕. It separately lists manifesting internal confidence, the mind's one nature as cause, and the exquisite characteristic of joy and pleasure formed by seclusion. Second: “In the cessation of applied and sustained thought, through these very applied and sustained thoughts one sees the faults of applied and sustained thought and cuts off the qualities that are their faults; being without applied or sustained thought means cutting off applied and sustained thought of the form realm” 〔T32 418c08–10〕. It explicitly lists seeing the faults of applied and sustained thought, cutting off their fault-qualities, and cutting off applied and sustained thought of the form realm. Third: “Being without applied or sustained thought is of two kinds: first, being without applied or sustained thought not through the cessation of applied and sustained thought; second, being without applied or sustained thought through the cessation of applied and sustained thought. Here, the five consciousnesses and the third jhāna and so forth become without applied or sustained thought not through the cessation of applied and sustained thought. Because of skillful means and seclusion, the second jhāna becomes without applied or sustained thought through the cessation of applied and sustained thought” 〔T32 418c10–14〕. It first lists two kinds, then gives the five consciousnesses and third jhāna and so forth as examples distinct from the second jhāna. Thus “without applied or sustained thought” has two origins: the five consciousnesses, the third jhāna, and so forth are without them not through cessation; the second jhāna is without them through the cessation of applied and sustained thought. The source closes with “This is why two meanings are spoken of” 〔T32 418c14〕. Each of the three layers has its own syntax and content and should be read in the original order.
The first layer states what the two expressions manifest. The second speaks of the faults of applied and sustained thought, their fault-qualities, and applied and sustained thought of the form realm. The third sets out two kinds of absence and their respective examples. The answer thereby addresses the question “Why are they spoken of as two?” Although both cut off applied and sustained thought, the source still distinguishes two meanings.
Joy and Pleasure Born of Concentration and the Mountain-Spring Simile
“‘Born of concentration’ is called concentration: the first jhāna is born from that wisdom, while the second jhāna is accomplished by being born from the concentration of the first jhāna” 〔T32 418c14–15〕. The referent of “that wisdom” is unclear in this passage; the second jhāna is born from the concentration of the first. It further says, “Concentration is said to give rise to joy and pleasure because, in the second jhāna, it arises together with one-pointedness” 〔T32 418c16〕. The second jhāna is named “in dependence on the first.” “Entering the attainment of this second jhāna means entering the second jhāna. Jhāna here is internal confidence, joy, pleasure, and one-pointedness; this is called jhāna” 〔T32 418c17–19〕. These four factors constitute the jhāna.
After forming the statement, the treatise lists the account of the person abiding in attainment item by item: “accomplishing and gaining the second jhāna, leaving behind two factors and accomplishing two factors, being complete in three kinds of goodness and ten characteristics, and corresponding with twenty-three qualities” 〔T32 418c19–21〕. Only the five items explicitly listed—leaving behind two factors, accomplishing two factors, three kinds of goodness, ten characteristics, and twenty-three qualities—are retained here; the unnamed items are not supplied. “This is a heavenly dwelling and a quality, and it leads to birth in the Heaven of Radiance. It is as explained at length for the first jhāna” 〔T32 418c21–22〕 then brings heavenly dwelling, destination, and the reference back to the earlier full explanation into the same account.
The Buddha's mountain-spring simile follows: “It is like a pool in which water arises. It does not come from the four directions and is not produced by rain. It has no season, but issues from a spring, cool and cold, soaking and filling the pool, overflowing and flowing far” 〔T32 418c23–25〕. The pool's water comes neither through channels from the four directions nor from rain in the sky; it does not depend on a season, but wells from its own spring, cool, filling and overflowing. “The bhikkhu is likewise: this body has joy and pleasure born of concentration, causing it to become cool, with no part unmoistened. Joy born of concentration pervades body and mind, like spring water” 〔T32 418c25–27〕. The treatise immediately assigns each part: no water from the four directions and no rain correspond to the cessation of applied and sustained thought; the spring issuing and filling the pool without waves corresponds to joy and pleasure born of concentration filling the body of name-and-form while the mind is undisturbed; cold water cooling every place corresponds to joy and pleasure born of concentration filling the entire body of name-and-form 〔T32 418c27–419a03〕. “The body of that meditator entering the second jhāna may be understood” 〔T32 418c27〕. The three levels that the simile is to explain are complete in these three correspondences.
The account is also stated again exactly as listed: “leaving behind two factors and accomplishing two factors, being complete in three kinds of goodness and ten characteristics, and corresponding with twenty-three qualities” 〔T32 418c20–21〕. The passage explicitly lists leaving behind two factors, accomplishing two factors, three kinds of goodness, ten characteristics, and twenty-three qualities, without supplying names for the items not listed. These five items form one sentence in the source, followed by “This is a heavenly dwelling and a quality, and it leads to birth in the Heaven of Radiance. It is as explained at length for the first jhāna” 〔T32 418c21–22〕. The first statement lists the items in the attainment; the next speaks of heavenly dwelling, quality, birth in the Heaven of Radiance, and the earlier full explanation. Although consecutive, they are not recast into new numerical correspondences or equations. What can be preserved here is precisely the source's twenty-three qualities and its phrase “as explained at length for the first jhāna.”
The result is called a heavenly dwelling: “It is called a heavenly dwelling because its joy and pleasure, born of concentration, surpass human dwelling” 〔T32 418c22–23〕. After the Buddha's pool simile, the treatise closes again with “Such is the quality of radiance born of heavenly dwelling” 〔T32 419a03–04〕. This sentence remains attached to the sequence of joy and pleasure born of concentration, the filling of the body of name-and-form, and the fruit of cultivating concentration. Finally, the three grades give their respective destinations and lifespans: “When one cultivates the lower jhāna, at death one is born in the Heaven of Lesser Light and lives for two eons. When one cultivates the middle jhāna, one is born in the Heaven of Measureless Light and lives for four eons. When one cultivates the higher jhāna, one is born in the Heaven of Radiance and lives for eight eons” 〔T32 419a05–07〕. Two, four, and eight are given in sequence; all three destinations bear names of light—Lesser Light, Measureless Light, and Radiance.
Conclusion
“Joy and pleasure born of concentration fill this body of name-and-form without allowing the mind to become disturbed” 〔T32 419a01〕. This statement follows the spring's flowing, filling the body of water without waves, and precedes the cold water's coolness pervading every place and the filling of the entire body of name-and-form as the fruit of cultivating concentration 〔T32 418c29–419a03〕. The three correspondences remain distinct in their source order, without replacing one another; the subject and work of each statement are retained according to its position in the source.
Return to the observation: the joy and pleasure of the second jhāna are born of concentration. The roots of applied and sustained thought and the thoughts themselves are removed together; internal confidence and the mind becoming one in nature each have their own characteristic, function, manifestation, and basis. “Without applied or sustained thought” in turn has two origins: absence not through their cessation and absence through their cessation. Carry away three things: one statement of origin—joy and pleasure are born of concentration; one pair of names—the cessation of applied and sustained thought and being without applied or sustained thought each receive their own explanation here; and one explicitly stated set of correspondences—no external water or rain, a spring issuing without waves, and cold water pervading the body. The second jhāna is now established. The road to the third begins with relinquishing joy.
Shi Huijing · Waken · The Path of Freedom · Internal Confidence and the Mind Becoming One in Nature in the Second Jhāna · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第五〈行門品〉之二，承前段末「覺觀滅者，以善分別。覺觀滅亦名斷」〔T32 418b12〕，逐語料簡二禪成句：覺觀滅、內（三種）、內信、心成一性、無覺無觀、從定生，末以正受、功德、天住與佛說池水喻收，並出二禪三品之生處與壽。段末「壽命八劫」〔T32 419a07〕之後，求第三禪之文自〔T32 419a08〕起另段，屬下一單元。
一、科判定位
本段三問而多節，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 覺觀滅之釋 | 「問：云何為覺觀滅？」〔T32 418b12–13〕…「復令現次第滅」〔T32 418b16〕 |
| 內之三種 | 「內者，現證名內」〔T32 418b16〕…「內內是可樂」〔T32 418b20〕 |
| 內信與其四問 | 「信者，信正信」〔T32 418b20〕…「覺觀為處」〔T32 418b23〕 |
| 心成一性與其四問 | 「心成一性者，謂心住正定」〔T32 418b23–24〕…「覺觀滅為處」〔T32 418b29〕 |
| 信與一性何故非初禪所攝 | 「問：信及心成一性，何故非初禪所攝？」〔T32 418b29–418c01〕…「非初禪所攝」〔T32 418c04–05〕 |
| 無覺無觀之界說 | 「無覺無觀者，謂斷覺無覺、離觀無觀」〔T32 418c05–06〕 |
| 二種斷覺觀何故說二 | 「問：覺觀滅、無覺無觀，此二種斷覺觀，何故說二？」〔T32 418c06–07〕…「是說二義」〔T32 418c14〕 |
| 從定生·第二禪之名 | 「從定生者名定」〔T32 418c14–15〕…「依初得名」〔T32 418c17〕 |
| 二禪正受與功德 | 「此第二禪入正受者」〔T32 418c17–18〕…「如初廣說」〔T32 418c22〕 |
| 天住與佛說池水喻 | 「天住者，從定生喜樂」〔T32 418c22〕…「如是天居生光耀功德」〔T32 419a03–04〕 |
| 二禪三品與生處壽 | 「此第二禪有三種」〔T32 419a04〕…「壽命八劫」〔T32 419a07〕 |
逐語料簡之序與成句之序相合：二禪成句作「覺觀滅故，成其內信，心成一性，無覺無觀，從定生喜樂入第二禪」〔T32 418b10–11〕，本段依此序逐語釋之（覺觀滅→內→內信→心成一性→無覺無觀→從定生），無一語不釋、亦無一語逾序。
全段定位錨
〔T32, 418b12–419a07〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 內（三種） | 「內者，現證名內。內有三種：一內內、二內定、三內行處」〔T32 418b16–17〕，三者各有自釋〔T32 418b17–19〕 | 「內內」全論三見，皆在本段（418b17 二見·418b20）；「六內入」本段不列其目 |
| 於此經中 | 「於此經中，內內是可樂」〔T32 418b20〕 | 同語全論三見（416b28／418b20／419b22）；與「於此論中」〔T32 416a20–21〕之經、論二稱並存，見 08-10 目三 |
| 內信 | 「信者，信正信，思惟增長信，此謂信於內定，是謂內信」〔T32 418b20–21〕；四問之答〔T32 418b21–23〕 | 校記作定／心（見目三）；「內信」為二禪四枝之首〔T32 418c18–19〕 |
| 心成一性 | 「謂心住正定」〔T32 418b23–24〕；復以字義釋之「心者是意。一者說於念。名性者」〔T32 418b24–25〕…「性者說自然義」〔T32 418b25–26〕；「一者說於念」之切分與「名性者」之連屬在本段不明；四問之答〔T32 418b27–29〕 | 字義之釋引「聲論」（見目四），所引之「聲論」全論唯此一見 |
| 無覺無觀（二種） | 界說「謂斷覺無覺、離觀無觀」〔T32 418c05–06〕；二種＝不以覺觀滅、以覺觀滅〔T32 418c11–12〕 | 「五識及第三禪等」屬前者〔T32 418c12–13〕，第二禪屬後者〔T32 418c13–14〕；五識之目本段不列 |
| 從定生 | 「從定生者名定，初禪從彼智生，第二禪成從初禪定生」〔T32 418c14–15〕 | 「初禪從彼智生」之「智」所指在本段不明 |
| 二枝·二禪四枝 | 「離於二枝，成就二枝」〔T32 418c20〕；四枝之目「內信、喜、樂、一心」〔T32 418c18–19〕 | 本段未列所離二枝之名；前段成句之字面與此列目不全同，見 08-15 目三 |
| 二十三功德·光耀天 | 「二十三功德相應，是天住是功德，生光耀天。如初廣說」〔T32 418c20–22〕 | 初禪作二十五功德〔T32 417a20–21〕、三禪作二十二功德〔T32 419c21–22〕；「如初廣說」明指初禪之廣說〔T32 417a20–24〕，本段不重列 |
| 少光天·無量光天·光耀天 | 二禪三品之生處〔T32 419a05–07〕 | 初禪三品作梵天種類·梵天·大梵天〔T32 417c04–06〕；壽二劫·四劫·八劫，與初禪之一劫三分·半劫·一劫相形而遞倍 |
三、校記與異讀
本段範圍內大正藏校記三條，另有枝／支＊條之覆出繫錨三處（418c04·418c20 二處），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 418b21 | 定（此謂信於內定） | 心 | 【宋】【元】【明】【宮】 |
| 418c04 | 性（內信及心一性） | 信 | 【明】 |
| 418c06 | 觀（離觀無觀） | 〔－〕（少一「觀」字） | 【宋】【元】【明】【宮】 |
| 418c04·418c20 | 枝（禪枝·二枝） | 支 | 【宋】【元】【明】【宮】（＊條之覆出，繫錨三處） |
誌錄不判二事：
- 418b21「此謂信於內定」之「定」，四本作「心」——作「內定」則與上文三內之第二目「內定」〔T32 418b17〕相貫，作「內心」則不繫於三內之目。並錄不判，本文從底本。
- 418c04「內信及心一性」之「性」，明本作「信」——作「心一性」則承上文「心成一性」，作心一信則與上句「內信」重出。並錄不判，本文從底本。
校本零命中二項：本段正文缺字零命中；夾註零命中。
四、論主引據
論文自引之語二處；出處論文未標者不代為考定：
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「如聲論說生性」 | 〔T32 418b25〕 | 證「性」之為自然義，用以釋「心成一性」之「性」；「聲論」全論唯此一見，本段未說明所引是哪一部書 |
| 「是故世尊告比丘言：如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。如是比丘，此身從定生喜樂。令得清涼無不潤澤」 | 〔T32 418c23–26〕 | 證二禪從定生喜樂之遍身。與初禪之浴師譬〔T32 417a27–417b01〕同為引佛說之譬，二禪易以泉池；本段未說明所引經名 |
五、譬喻·修辭
- 水有風浪之譬〔T32 418c02–03〕：「如水有風浪，見於面像不復清淨」——以水面之浪喻初禪之覺觀動。此譬與 08-03 之鏡喻「如人映鏡見其面像，依鏡見面面從鏡生」〔T32 413b18–19〕同取面像：彼取鏡之能現，此取水之不能現，一正一反，前後相照。
- 池水譬之逐項配位〔T32 418c27–419a03〕：引佛說之譬後，論文自作三重配位——「不從四方無流水來、無天雨水」配覺觀滅〔T32 418c27–29〕、「如是從泉出流，令身成滿不起波浪」配從定生喜樂令名色身滿不起亂心〔T32 418c29–419a01〕、「以冷水令身清涼遍一切處」配一切名色身成滿足修定果報〔T32 419a01–03〕。其逐物配位之體，與 08-13 之拆講浴師譬同一手法。
- 四問二重〔T32 418b21–23·418b27–29〕：內信與心成一性各設「何相？何味？何起？何處？」而各出四目，四目皆全（與 08-08 覺觀之四問三答相形）。
- 字義之釋〔T32 418b24–26〕：「心者是意。一者說於念。名性者，如聲論說生性。性者說自然義」——逐字拆解心·一·性三字，以訓詁之式解名，本段獨然。
- 三品配壽之遞倍〔T32 419a04–07〕：下二劫、中四劫、上八劫，倍倍而增；與初禪三品之一劫三分·半劫·一劫相形，體例同而數不同。
六、章內互讀
- 前指：二禪成句〔T32 418b10–11〕與「覺觀滅亦名斷」〔T32 418b12〕（本段所承）；鏡喻〔T32 413b18–19〕；初禪之二十五功德〔T32 417a20–24〕與三品生處壽〔T32 417c04–06〕；初禪之浴師譬〔T32 417a27–417b01〕與其拆講〔T32 417b04–24〕；「於此論中」〔T32 416a20–21〕、「於此經中」前見〔T32 416b28〕。
- 後指：求第三禪之文自〔T32 419a08〕起（下一單元）；三禪之枝目與二十二功德〔T32 419c19–23〕；「於此經中」後見〔T32 419b22〕。
七、傳本
本段沒有涉及作者、譯者與傳本問題。
Location of the whole passage This passage is in fascicle five, part two of the Chapter on Fields of Practice in the Path of Freedom. It continues from the preceding passage's final statement, “The cessation of applied and sustained thought is through skillful discrimination. The cessation of applied and sustained thought is also called cutting off” 〔T32 418b12〕, and analyzes word by word the second-jhāna formula: the cessation of applied and sustained thought, “internal” in three senses, internal confidence, the mind becoming one in nature, being without applied or sustained thought, and being born of concentration. It closes with attainment, qualities, heavenly dwelling, and the Buddha's pool simile, and then gives the destinations and lifespans of the three grades of the second jhāna. After “lives for eight eons” 〔T32 419a07〕, the passage on seeking the third jhāna begins at 〔T32 419a08〕 and belongs to the next unit.
1. Structural Location
This passage contains three principal questions and many subordinate sections. Every question-and-answer boundary can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Explanation of the cessation of applied and sustained thought | “Question: What is the cessation of applied and sustained thought?” 〔T32 418b12–13〕 … “again causes what is present to cease in sequence” 〔T32 418b16〕 |
| Three kinds of internal | “What is presently realized is called internal” 〔T32 418b16〕 … “the inner-internal is delightful” 〔T32 418b20〕 |
| Internal confidence and its four questions | “Confidence means confidence, right confidence” 〔T32 418b20〕 … “applied and sustained thought are its basis” 〔T32 418b23〕 |
| The mind becoming one in nature and its four questions | “The mind becoming one in nature means that the mind abides in right concentration” 〔T32 418b23–24〕 … “the cessation of applied and sustained thought is its basis” 〔T32 418b29〕 |
| Why confidence and one nature are not included in the first jhāna | “Question: Why are confidence and the mind becoming one in nature not included in the first jhāna?” 〔T32 418b29–418c01〕 … “not included in the first jhāna” 〔T32 418c04–05〕 |
| Definition of being without applied or sustained thought | “Without applied or sustained thought means that, because applied thought is cut off, there is no applied thought, and because sustained thought is left behind, there is no sustained thought” 〔T32 418c05–06〕 |
| Why two kinds of cutting off applied and sustained thought are spoken of as two | “Question: The cessation of applied and sustained thought and being without applied or sustained thought are both ways of cutting off applied and sustained thought. Why are they spoken of as two?” 〔T32 418c06–07〕 … “This is why two meanings are spoken of” 〔T32 418c14〕 |
| Born of concentration and the name of the second jhāna | “‘Born of concentration’ is called concentration” 〔T32 418c14–15〕 … “so named in dependence on the first” 〔T32 418c17〕 |
| Attainment and qualities of the second jhāna | “Entering the attainment of this second jhāna” 〔T32 418c17–18〕 … “as explained at length for the first jhāna” 〔T32 418c22〕 |
| Heavenly dwelling and the Buddha's pool simile | “It is called a heavenly dwelling because its joy and pleasure are born of concentration” 〔T32 418c22〕 … “Such is the quality of radiance born of heavenly dwelling” 〔T32 419a03–04〕 |
| Three grades of the second jhāna, their destinations, and lifespans | “This second jhāna is of three kinds” 〔T32 419a04〕 … “lives for eight eons” 〔T32 419a07〕 |
The sequence of word-by-word analysis matches the sequence of the formula: the second-jhāna formula reads, “Because applied and sustained thought have ceased, he accomplishes internal confidence; the mind becomes one in nature; without applied or sustained thought, he enters the second jhāna with joy and pleasure born of concentration” 〔T32 418b10–11〕. The present passage explains its terms in this sequence: the cessation of applied and sustained thought → internal in three senses → internal confidence → the mind becoming one in nature → without applied or sustained thought → born of concentration. It leaves no term unexplained and does not pass beyond the order.
Anchor for the whole passage
〔T32, 418b12–419a07〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| 內, internal, in three senses | “What is presently realized is called internal. There are three kinds of internal: first, 內內; second, 內定; and third, 內行處” 〔T32 418b16–17〕; each is separately explained at 〔T32 418b17–19〕 | 內內 occurs three times in the entire treatise, all here (twice at 418b17 and once at 418b20); the six internal bases, 六內入, are not enumerated in this passage |
| 於此經中, “in this scripture” | “In this scripture, the inner-internal is delightful” 〔T32 418b20〕 | The expression occurs three times in the entire treatise, at 416b28, 418b20, and 419b22. It coexists with “in this treatise,” 於此論中 〔T32 416a20–21〕; the text uses both “scripture” and “treatise.” See 08-10, section 3 |
| 內信, internal confidence | “Confidence means confidence, right confidence, and confidence increased through contemplation. This is called confidence in internal concentration; it is called internal confidence” 〔T32 418b20–21〕; followed by the answers to its four questions 〔T32 418b21–23〕 | The critical note reads 定／心 (section 3). Internal confidence is the first of the four factors listed for the second jhāna 〔T32 418c18–19〕 |
| 心成一性, the mind becoming one in nature | “Means that the mind abides in right concentration” 〔T32 418b23–24〕; followed by the word analysis “Mind is mentation. As for one, it is spoken of in mindfulness. As for what is called nature” 〔T32 418b24–25〕 … “Nature is spoken of in the sense of what is natural” 〔T32 418b25–26〕. The segmentation of 一者說於念 and the attachment of 名性者 are unclear in this passage; its four-question answer stands at 〔T32 418b27–29〕 | The word analysis cites 聲論 (section 4); 聲論 occurs only once in the entire treatise |
| 無覺無觀, without applied or sustained thought, in two kinds | Defined as “because applied thought is cut off, there is no applied thought, and because sustained thought is left behind, there is no sustained thought” 〔T32 418c05–06〕; the two kinds are not through the cessation of applied and sustained thought and through their cessation 〔T32 418c11–12〕 | The five consciousnesses and the third jhāna and so forth belong to the former 〔T32 418c12–13〕, and the second jhāna to the latter 〔T32 418c13–14〕; the five consciousnesses are not enumerated in this passage |
| 從定生, born of concentration | “‘Born of concentration’ is called concentration: the first jhāna is born from that wisdom, while the second jhāna is accomplished by being born from the concentration of the first jhāna” 〔T32 418c14–15〕 | The referent of 智 in “the first jhāna is born from that wisdom,” 初禪從彼智生, is unclear in this passage |
| 二枝 and the four factors of the second jhāna | “Leaving behind two factors and accomplishing two factors” 〔T32 418c20〕; the four factors are explicitly named “internal confidence, joy, pleasure, and one-pointedness” 〔T32 418c18–19〕 | The passage does not name the two factors left behind. The wording of the formula in the preceding passage is not wholly identical to the present list; see 08-15, section 3 |
| Twenty-three qualities and the Heaven of Radiance, 二十三功德 and 光耀天 | “Corresponding with twenty-three qualities. This is a heavenly dwelling and a quality, and it leads to birth in the Heaven of Radiance. It is as explained at length for the first jhāna” 〔T32 418c20–22〕 | The first jhāna has twenty-five qualities 〔T32 417a20–21〕, and the third has twenty-two 〔T32 419c21–22〕. “As explained at length for the first jhāna” explicitly points to its extended explanation 〔T32 417a20–24〕; the twenty-three are not relisted here |
| Heaven of Lesser Light, Heaven of Measureless Light, and Heaven of Radiance, 少光天·無量光天·光耀天 | The destinations of the three grades of the second jhāna 〔T32 419a05–07〕 | The three grades of the first jhāna lead to a class of Brahmā gods, Brahmā gods, and the Great Brahmā god 〔T32 417c04–06〕. Lifespans here are two, four, and eight eons, doubling in sequence, in contrast to “one eon, three parts,” half an eon, and one eon for the first jhāna. The first expression is not converted into a numerical fraction |
3. Critical Notes and Variant Readings
Within this passage the Taishō apparatus gives three notes, together with an asterisked 枝／支 note repeated at three anchored occurrences—once at 418c04 and twice at 418c20. All are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 418b21 | 定, in 此謂信於內定 | 心 | 【宋】【元】【明】【宮】 |
| 418c04 | 性, in 內信及心一性 | 信 | 【明】 |
| 418c06 | 觀, in 離觀無觀 | 〔－〕, omission of one occurrence of 觀 | 【宋】【元】【明】【宮】 |
| 418c04·418c20 | 枝, in 禪枝 and 二枝 | 支 | 【宋】【元】【明】【宮】 (the asterisked note recurs at three anchored occurrences) |
Two matters are recorded without adjudication:
- At 418b21, the base text has 定 in 此謂信於內定, while all four witnesses have 心. With 定, the phrase “internal concentration,” 內定, connects with the second of the three kinds of internal at 〔T32 418b17〕; with 心, the phrase is “internal mind,” 內心, and no longer names one of the three kinds. Both are recorded without adjudication; the body follows the base text.
- At 418c04, the base text has 性 in 內信及心一性, while the Ming edition has 信. With 性, “the mind's one nature,” 心一性, continues the preceding 心成一性. With 信, 心一信 repeats 信 from the preceding 內信. Both are recorded without adjudication; the body follows the base text.
Two zero-hit checks against the critical text: no missing-character marker occurs in this passage, and no inline parenthetical annotation occurs.
4. Authorities Cited by the Treatise
The treatise cites two statements. Where it does not identify the source, no identification is supplied:
| Verbatim citation | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “As a treatise on sound speaks of arising-nature,” 如聲論說生性 | 〔T32 418b25〕 | Cited to support “nature” in the sense of what is natural when explaining the “nature” in the mind becoming one in nature. 聲論 occurs only once in the entire treatise; this passage does not say which work is meant |
| “Therefore the Blessed One told the bhikkhus: It is like a pool in which water arises. It does not come from the four directions and is not produced by rain. It has no season, but issues from a spring, cool and cold, soaking and filling the pool, overflowing and flowing far. The bhikkhu is likewise: this body has joy and pleasure born of concentration, causing it to become cool, with no part unmoistened” | 〔T32 418c23–26〕 | Cited to establish the bodily pervasion of joy and pleasure born of concentration in the second jhāna. Like the bath-attendant simile for the first jhāna 〔T32 417a27–417b01〕, this is introduced as the Buddha's statement, but the second-jhāna passage substitutes the spring-fed pool; no scripture is named here |
5. Simile and Rhetoric
- Water with wind-tossed waves 〔T32 418c02–03〕: “It is like water with waves stirred by wind, in which the image of one's face can no longer be seen clearly.” The waves are an image for the movement of applied and sustained thought in the first jhāna. This simile and the mirror simile of 08-03, “As a person sees the image of his face reflected in a mirror, depending on the mirror he sees the face and the face arises from the mirror” 〔T32 413b18–19〕, both use the image of a face. The earlier one takes the mirror's ability to display, while this one takes the water's inability to display: positive and negative presentations that answer one another.
- The pool simile's item-by-item correspondences 〔T32 418c27–419a03〕: after the statement attributed to the Buddha, the treatise gives three correspondences of its own. “No flowing water comes from the four directions and there is no water from rain in the sky” corresponds to the cessation of applied and sustained thought 〔T32 418c27–29〕. “Water issues and flows from the spring, filling the body of water without giving rise to waves” corresponds to joy and pleasure born of concentration filling the body of name-and-form without disturbing the mind 〔T32 418c29–419a01〕. “Cold water makes the body cool and reaches every place” corresponds to the entire body of name-and-form being filled and to the fruit of cultivating concentration 〔T32 419a01–03〕. Its method of assigning each object in turn is the same as the analysis of the bath-attendant simile in 08-13.
- Two sets of four questions 〔T32 418b21–23·418b27–29〕: internal confidence and the mind becoming one in nature each receive “What is its characteristic? What is its function? What is its manifestation? What is its basis?” and four complete answers. This contrasts with the three answers to four questions about applied and sustained thought in 08-08.
- Word analysis 〔T32 418b24–26〕: “Mind is mentation. As for one, it is spoken of in mindfulness. As for what is called nature, as a treatise on sound speaks of arising-nature. Nature is spoken of in the sense of what is natural.” The passage breaks down the terms mind, one, and nature one by one, explaining the name in a glossing form unique in this unit.
- Doubling in the three grades and their lifespans 〔T32 419a04–07〕: the lower has two eons, the middle four, and the higher eight, doubling at each step. The structure parallels the three grades of the first jhāna—“one eon, three parts,” half an eon, and one eon—but the numbers differ. The unresolved first expression is not converted into a numerical fraction.
6. Internal Cross-Reading
- Backward: the second-jhāna formula 〔T32 418b10–11〕 and “the cessation of applied and sustained thought is also called cutting off” 〔T32 418b12〕, which this passage continues; the mirror simile 〔T32 413b18–19〕; the twenty-five qualities 〔T32 417a20–24〕 and three grades, destinations, and lifespans 〔T32 417c04–06〕 of the first jhāna; the bath-attendant simile for the first jhāna 〔T32 417a27–417b01〕 and its analysis 〔T32 417b04–24〕; “in this treatise” 〔T32 416a20–21〕 and the previous occurrence of “in this scripture” 〔T32 416b28〕.
- Forward: the passage on seeking the third jhāna begins at 〔T32 419a08〕 in the next unit; the factors and twenty-two qualities of the third jhāna stand at 〔T32 419c19–23〕; the later occurrence of “in this scripture” is at 〔T32 419b22〕.
7. Transmission
This passage does not address questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Internal Confidence and the Mind Becoming One in Nature in the Second Jhāna · Apparatus · Summer 2026