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# 首楞嚴義疏注經 9.17

首楞嚴義疏注經 9.17

- **Language:** Classical Chinese

### [9.17](https://indike.org/pramana/in.bauddha.taisho.1799.9.17)

已離欲界八苦，故云所不能逼。但是六行伏惑，故云非真三昧。凡真修禪者，不於三界現身意，縱得勝妙定相現前，了了自知而無取著。今此雖得清淨似三摩地，以不了故味著受生，然能離欲散心麁動，故云諸漏不動。是故結云此三勝流總名初禪。《俱舍》云「離生喜樂地，離欲界雜惡，生得輕安樂。」然此初禪所得功德有五支林：一覺、二觀、三喜、四樂、五一心支，行相如天台法界次第中。

> Having already departed from the eight sufferings of the desire realm, it is said, "cannot be oppressed." But because it is only the six practices subduing afflictions, it is said, "not true samādhi." In general, those who truly cultivate dhyāna do not manifest body or mind in the three realms; even if superior and wondrous signs of meditative absorption appear, they clearly know them themselves without clinging to them. Now here, although they attain a purity resembling samādhi, because of non-comprehension they relish it and take rebirth; yet because they can abandon the coarse movements of the distracted mind of desire, it is said, "the various outflows are unmoving." Therefore it is concluded that these three superior streams are collectively called the first dhyāna. The \*Kośa\* says: "The stage where joy and bliss are born of detachment; detached from the mixed evils of the desire realm, upon birth one obtains the bliss of pliancy (praśrabdhi)." However, the merits obtained in this first dhyāna have a grove of five factors: first, examination (vitarka); second, investigation (vicāra); third, joy (prīti); fourth, bliss (sukha); and fifth, one-pointedness of mind (ekāgratā). Their characteristics are as found in Tiantai's \*Gradual Stages of the Dharmadhātu\* (Fajie Cidi).  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.9.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.9.17](https://indike.org/pramana/in.bauddha.taisho.1799.9.17) · Pramāṇa
