English
English version To speak hypothetically, it is referred to as Sattva (sentient being), Nara (man), Manomaya (mind-made), Kumāra (youth), Jīvin (living being), Jāta (born one), Poṣaka (nourisher), Puruṣa (person), Pudgala (individual), and for this reason, it is said that there are sentient beings. Just like this body, the body is called 'body,' the actions of the body are also called 'body,' the faculties of the body are also called 'body,' the five sense organs with form are also called 'body,' and the aggregation of the four great elements is also called 'body.' In this context, it refers to the body composed of the four great elements, hence it is said, 'just like this body.' The joy and pleasure born of detachment refers to the pleasure obtainable in the first Dhyana (meditative absorption), which is included in the feeling of equanimity. This is called joy and pleasure born of detachment. 'That which moistens and pervades, pleases and pervades, fills and pervades' means that the Brahmakāyika-devas (devas of Brahma's group) obtain this joy and pleasure born of detachment as they wish, without difficulty. This joy and pleasure born of detachment, arising and arising equally, being produced and being produced equally, gathering and appearing, can cause such a body composed of the four great elements to be moistened and pervaded, pleased and pervaded, filled and pervaded. 'Having moistened, even pervaded, pleased, even pervaded, filled, even pervaded, they dwell in ease' means that at that time, due to the joy and pleasure born of detachment, they dwell in ease, without suffering of body and mind. As the World-Honored One said in the *Distinguishing Birth Records Sutra*: 'Bhikkhus, know that those who cultivate Samadhi (concentration), after passing away from here, are born in the Brahmakāyika-deva realm, and repeatedly experience the joy and pleasure born of detachment. They previously dwelt here, entering the first Dhyana, and also repeatedly experienced the joy and pleasure born of detachment. The joy and pleasure born of detachment experienced by them before and after are not different, because they rely on Samadhi, etc.' This means that previously, in this world, if one practices, cultivates, or engages in much activity in the first Dhyana, then one is born in the Brahmakāyika-deva realm. The two kinds of joy and pleasure born of detachment that are experienced are similar in nature. The Brahmakāyika-devas indicate the first Dhyana. The Brahmakāyika-devas, etc., are the first, meaning that according to calculation, gradually, sequentially, continuously, and in order, this realm is the first. 'Born in joy' means that in this place of birth, one experiences peaceful joy for a long time, free from suffering and pleasure, and the pleasure of feeling pleasure, hence it is called 'born in joy.' Furthermore, 'there are sentient beings' means that the ultimate meaning and supreme meaning of sentient beings are unobtainable, as explained in detail before. 'Just like this body,' the body is called 'body,' and so on, as explained in detail. 'Joy and pleasure born of Samadhi' refers to the pleasure obtainable in the second Dhyana, which is included in the feeling of equanimity, and is --------------------------------------------------------------------------------
Chinese
名定生喜乐。之所滋润遍滋润、适悦遍适悦、充满遍充满者，谓极光净天于此定生喜乐随欲而得无艰无难，即此定生喜乐起等起、生等生，聚集出现，能令如是四大种聚身，滋润遍滋润、适悦遍适悦、充满遍充满。滋润乃至遍充满已安乐住者，谓彼尔时由定生喜乐，身心无苦恼安乐而住。如世尊于《分别生记经》中说：苾刍当知，如修定者从此处没生极光净天，数数现受定生喜乐。彼先住此入第二静虑，亦数现受定生喜乐。彼先后所受定生喜乐，无异无差别，依定等故。谓先此间于第二静虑若习若修若多所作，后方生彼极光净天故，二所受定生喜乐品类相似。谓极光净天者，显第二静虑极光净等天。是第二者，谓随算数渐次顺次相续次第，此居第二。乐生者，谓此生处长时受安隐乐、离苦乐、乐受乐，故名乐生。复次有诸有情者，谓诸有情谛义胜义不可得，广说如前。即如是身者，身名为身，乃至广说。离喜之乐者，谓第三静虑中所可得乐平等受受所摄，是名离喜之乐。之所滋润遍滋润、适悦遍适悦、充满遍充满者，谓遍净天于此离喜之乐随欲而得无艰无难，即此离喜之乐起等起、生等生，聚集出现，能令如是四大种聚身，滋润遍滋润、适悦遍适悦、充满遍充满。滋润乃至遍充满已安乐住者，谓彼尔时由离喜之乐，身 现代汉语译本 由禅定而生的喜乐。这种喜乐能够滋润、适悦、充满全身，指的是极光净天（Abhasvara, 第二禅天）的天人在禅定中生起的喜乐，他们可以随心所欲地获得这种喜乐，毫无困难。这种由禅定而生的喜乐生起、聚集、显现，能够使由四大组成的身体得到滋润、适悦和充满。在被滋润、适悦和充满后，他们便能安乐地居住，因为那时他们凭借禅定所生的喜乐，身心没有苦恼，安乐地居住。正如世尊在《分别生记经》中所说：‘比丘们应当知道，如同修习禅定的人从这里去世后，生到极光净天，经常体验由禅定而生的喜乐。他们先前住在这里时，进入第二禅定，也经常体验由禅定而生的喜乐。他们先后所体验的由禅定而生的喜乐，没有不同，没有差别，因为所依靠的禅定是相同的。’这是说，先前在此世间对于第二禅定如果已经学习、修习、多次实践，后来才能生到极光净天，所以两次所体验的由禅定而生的喜乐品类相似。所谓极光净天，是显示第二禅定中极光净等的天界。所谓第二，是指按照算数、渐次、顺次、相续的次第，此天界居于第二位。所谓乐生，是指此天界众生长时间享受安稳的快乐、远离痛苦的快乐、感受快乐，所以称为乐生。 此外，所谓‘有诸有情’，是指诸有情的谛义胜义不可得，详细的解释如前所述。所谓‘即如是身’，‘身’名为身，乃至广说。所谓‘离喜之乐’，是指在第三禅定中所能获得的快乐，属于平等受受所摄，这称为离喜之乐。这种离喜之乐能够滋润、适悦、充满全身，指的是遍净天（Subhakinha, 第三禅天）的天人可以随心所欲地获得这种离喜之乐，毫无困难。这种离喜之乐生起、聚集、显现，能够使由四大组成的身体得到滋润、适悦和充满。在被滋润、适悦和充满后，他们便能安乐地居住，因为那时他们凭借离喜之乐，身心...
English
English version Joy and happiness are born from Samadhi (concentration). That which nourishes, pleases, and fills completely refers to the joy and happiness born from Samadhi of the Abhasvara (the Heaven of Radiant Light, the second Dhyana heaven). The beings there can obtain this joy and happiness at will without difficulty. This joy and happiness born from Samadhi arises, gathers, and manifests, enabling the body composed of the four great elements to be nourished, pleased, and completely filled. Having been nourished, pleased, and completely filled, they dwell in happiness, because at that time, relying on the joy and happiness born from Samadhi, their body and mind are without suffering and they dwell in happiness. As the World Honored One said in the 'Distinguishing the Records of Birth Sutra': 'Bhikkhus, you should know that just as those who cultivate Samadhi, after passing away from here, are born in the Abhasvara heaven, constantly experiencing the joy and happiness born from Samadhi. When they previously resided here, entering the second Dhyana, they also constantly experienced the joy and happiness born from Samadhi. The joy and happiness born from Samadhi that they experienced before and after are not different, without distinction, because the Samadhi they rely on is the same.' This means that if one has learned, practiced, and repeatedly cultivated the second Dhyana in this world, they can later be born in the Abhasvara heaven, so the types of joy and happiness born from Samadhi experienced in both places are similar. The so-called Abhasvara heaven refers to the heavens of radiant light and so on in the second Dhyana. The so-called second refers to the fact that this heaven is in the second position according to the order of counting, gradual progression, sequence, and continuity. The so-called 'born of joy' means that the beings in this heaven enjoy stable happiness for a long time, happiness free from suffering, and the experience of happiness, so it is called 'born of joy'. Furthermore, the phrase 'there are sentient beings' refers to the fact that the ultimate meaning and supreme meaning of sentient beings are unattainable, as explained in detail previously. The phrase 'just such a body,' 'body' is called body, and so on, as explained in detail. The 'joyless bliss' refers to the happiness that can be obtained in the third Dhyana, which is included in the equal reception of feeling, and this is called joyless bliss. That which nourishes, pleases, and fills completely refers to the fact that the beings of Subhakinha (the Heaven of Total Purity, the third Dhyana heaven) can obtain this joyless bliss at will without difficulty. This joyless bliss arises, gathers, and manifests, enabling the body composed of the four great elements to be nourished, pleased, and completely filled. Having been nourished, pleased, and completely filled, they dwell in happiness, because at that time, relying on joyless bliss, their body and mind... --------------------------------------------------------------------------------
Chinese
心无苦恼安乐而住。如世尊于《分别生记经》中说：苾刍当知，如修定者从此处没生遍净天，数数现受离喜之乐。彼先住此入第三静虑，亦数现受离喜之乐。彼先后所受离喜之乐，无异无差别，依定等故。谓先此间于第三静虑若习若修若多所作，后方生彼遍净天故，二所受离喜之乐品类相似。谓遍净天者，显第三静虑遍净等天。是第二者，谓随算数渐次顺次相续次第，此居第三。乐生者，谓此生处长时受安隐乐、离苦乐、乐受乐，故名乐生。 初三慧者，一、闻所成慧；二、思所成慧；三、修所成慧。闻所成慧云何？答：因闻依闻由闻建立，于彼彼处有势力得自在正遍通达。其事如何？如有苾刍，或受持素呾缆、或受持毗奈耶、或受持阿毗达磨，或闻亲教师说、或闻轨范师说、或闻展转传授藏说、或闻随一如理者说，是名为闻。因此闻依此闻由此闻建立故，于彼彼处有势力得自在正遍通达，是名闻所成慧。思所成慧云何？答：因思依思由思建立，于彼彼处有势力得自在正遍通达。其事如何？谓如有一如理思惟书数算印，或随一一所作事业，是名为思。因此思依此思由此思建立故，于彼彼处有势力得自在正遍通达，是名思所成慧。修所成慧云何？答：因修依修由修建立，于彼彼处有势力得自在正遍通达。其事如何 现代汉语译本：内心没有痛苦烦恼，安稳快乐地生活。正如世尊在《分别生记经》中说：‘比丘（Bhiksu，佛教出家男众），你们应当知道，如果修习禅定的人从这里去世，转生到遍净天（Subhakrtsna，色界第三禅天），多次体验远离喜悦的快乐。’他先前住在这里进入第三禅定，也多次体验远离喜悦的快乐。他先后所体验的远离喜悦的快乐，没有不同也没有差别，因为依靠禅定等原因。也就是说，先前在此世间对于第三禅定如果勤奋练习、修习、多次实践，之后才能转生到遍净天，所以两次所体验的远离喜悦的快乐品类相似。所谓的遍净天，显示了第三禅定遍净等天。所谓第二，是指按照算数的渐次、顺次、相续的次第，此天位于第三。所谓乐生，是指此天界众生长久地享受安稳的快乐、远离痛苦的快乐、乐受的快乐，所以名为乐生。 最初的三种智慧是：一、闻所成慧；二、思所成慧；三、修所成慧。什么是闻所成慧？回答：因为听闻、依靠听闻、通过听闻而建立，在各个方面有势力、获得自在、正确普遍地通达。具体情况是怎样的呢？比如有比丘，或者受持《素呾缆》（Sutram，经藏）、或者受持《毗奈耶》（Vinaya，律藏）、或者受持《阿毗达磨》（Abhidharma，论藏），或者听亲教师说、或者听轨范师说、或者听辗转传授的藏说、或者听随顺道理的人说，这叫做听闻。因为听闻、依靠听闻、通过听闻而建立，所以在各个方面有势力、获得自在、正确普遍地通达，这叫做闻所成慧。什么是思所成慧？回答：因为思考、依靠思考、通过思考而建立，在各个方面有势力、获得自在、正确普遍地通达。具体情况是怎样的呢？比如有人如理地思考书写、算数、印章，或者随顺其中任何一种所做的事业，这叫做思考。因为思考、依靠思考、通过思考而建立，所以在各个方面有势力、获得自在、正确普遍地通达，这叫做思所成慧。什么是修所成慧？回答：因为修行、依靠修行、通过修行而建立，在各个方面有势力、获得自在、正确普遍地通达。具体情况是怎样的呢？