四禪

四禪
(四禪, 四禅)
([lang id =1028]四禪天) The four (sa) dhyāna heavens, [lang id =1028]四靜慮 ([lang id =1028]四靜慮天), i. e. the division of the eighteen (sa) brahmalokas into four (sa) dhyānas: the disciple attains to one of these heavens according to the (sa) dhyāna he observes:
(1) [lang id =1028]初禪天 The first region, 'as large as one whole universe' comprises the three heavens, Brahma-pāriṣadya, Brahma-purohita, and Mahābrahma, [lang id =1028]梵輔, [lang id =1028]梵衆, and [lang id =1028]大梵天; the inhabitants are without gustatory or olfactory organs, not needing food, but possess the other four of the six organs.
(2) [lang id =1028]二禪天 The second region, equal to 'a small chiliocosmos' [lang id =1028]小千界, comprises the three heavens, according to Eitel, 'Parīttābha, Apramāṇābha, and Ābhāsvara, ' i. e. [lang id =1028]少光 minor light, [lang id =1028]無量光 infinite light, and [lang id =1028]極光淨 utmost light purity; the inhabitants have ceased to require the five physical organs, possessing only the organ of mind.
(3) [lang id =1028]三禪天 The third region, equal to 'a middling chiliocosmos '[lang id =1028]中千界, comprises three heavens; Eitel gives them as Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna, i. e. [lang id =1028]少淨 minor purity, [lang id =1028]無量淨 infinite purity, and [lang id =1028]徧淨 universal purity; the inhabitants still have the organ of mind and are receptive of great joy.
(4) [lang id =1028]四禪天 The fourth region, equal to a great chiliocosmos, [lang id =1028]大千界, comprises the remaining nine (sa) brahmalokas, namely, Puṇyaprasava, Anabhraka, Bṛhatphala, Asañjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (Eitel). The Chinese titles are [lang id =1028]福生 felicitous birth, [lang id =1028]無雲 cloudless, [lang id =1028]廣果 large fruitage, [lang id =1028]無煩 no vexations, atapa is [lang id =1028]無熱 no heat, sudṛśa is [lang id =1028]善見 beautiful to see, sudarśana is [lang id =1028]善現 beautiful appearing, two others are [lang id =1028]色究竟 the end of form, and [lang id =1028]無想天 the heaven above thought, but it is difficult to trace avṛha and akaniṣṭha; the inhabitants of this fourth region still have mind. The number of the (sa) dhyāna heavens differs; the Sarvāstivādins say 16, the [lang id =1028]經 or Sutra school 17, and the Sthavirāḥ school 18. Eitel points out that the first (sa) dhyāna has one world with one moon, one mem, four continents, and six (sa) devalokas; the second (sa) dhyāna has 1, 000 times the worlds of the first; the third has 1, 000 times the worlds of the second; the fourth (sa) dhyāna has 1, 000 times those of the third. Within a kalpa of destruction [lang id =1028]壞劫 the first is destroyed fifty-six times by fire, the second seven by water, the third once by wind, the fourth 'corresponding to a state of absolute indifference' remains 'untouched' by all the other evolutions; when 'fate ([lang id =1028]天命) comes to an end then the fourth (sa) dhyāna may come to an end too, but not sooner'.
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又作四禪定、 四靜慮。 指用以治惑、 生諸功德的四種根本禪定。 亦即指色界中的初禪、 第二禪、 第三禪、 第四禪, 故又稱色界定。 禪為禪那的略稱, 意譯為靜慮, 即由寂靜, 善能審慮, 而如實了知之意, 故四禪又稱四靜慮。 此四禪之體為‘心一境性’, 其用為‘能審慮’, 特點為已離欲界之感受, 而與色界之觀想、 感受相應。 自初禪至第四禪, 心理活動逐次發展, 形成不同的精神世界。 四禪能攝尋、 伺, 喜、 樂等諸靜慮支, 為止(定)與觀(慧)并行者;以其最能審慮, 故其義最勝。 四禪的差別, 乃由所攝靜慮的不同而分為四種。 《俱舍論》卷二十八所舉, 將四禪總分為三類、 十八支(十八禪支)。 所謂三類, 即指對治支、 利益支、 自性支。 十八支則指初禪所攝之五支、 二禪所攝之四支、 三禪所攝之五支、 四禪所攝之四支。 對治支者, 指能用以對治(斷除), 及由對治所達到之心理活動或狀態;利益支者, 則為進入相應境界之主觀感受。 如初禪雖已離欲界之惡不善法, 而感受到脫離欲界之喜、 樂, 但仍有尋、 伺的粗細分別之心理活動, 尚鬚加以對治;至二禪時, 尋、 伺已斷滅, 形成信根, 稱為內等淨, 由此所得之喜、 樂, 乃對此禪定自身之感受, 故稱定生喜樂;三禪舍去二禪之喜、 樂, 住於非苦非樂之‘行舍’境地, 以正念、 正知繼續修習而產生離喜妙樂;四禪舍三禪之妙樂, 稱為舍清淨, 唯念修養功德, 稱為念清淨, 由此得非苦非樂之感受。 上述一切之活動及感受, 均於心一境性的禪定狀態中進行, 故稱之為‘自性支’。
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見四禪天條。

Dictionary of Buddhist terms. 2013.

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