Chinese
起此定。专为除想故名无想。如他心智。此无想定是善第四静虑所摄。唯非圣者相续中起求解脱想。起此定故。圣者于此如恶趣想深心厌离。此唯顺定受。谓顺次生受。是加行得非离染得灭定者。谓已离无所有处染。有顶心心所法灭。有不相应法。能令大种平等相续。故名为定灭。是有顶地加行善摄。或顺次生受。或顺后次受。或顺不定受。起此定已未得异熟便般涅槃。故不定受。此定能感有顶地中四蕴异熟。彼无色故。圣者能起非诸异生。由圣道力起此定故。圣者为得现法乐住求起此定。异生于此怖畏断灭。无圣道力故不能起。圣者于此由加行得非离染得。唯佛世尊于此灭定名离染得。初尽智时已于此定能自在起。故名为得。诸佛功德不由加行。随欲即起现在前故。若生无想有情天中。有法能令心心所灭。名无想事。是实有物。是无想定异熟果故。名异熟生。无记性摄。即广果天中有一胜处。如中间静虑名无情天。生时死时俱有心想。中间无故立无想名。彼将死时如久睡觉还起心想。起已不久即便命终。生于欲界。将生彼者必有欲界顺后次受决定业故。如将生彼北俱卢洲。必有能感生天之业。 先业所引六处相续无间断因。依之施设四生五趣。是名命根亦名为寿。故对法说。云何命根。谓三界寿。此有实体能 现代汉语译本 入此定（Samāpatti，禅定）。专门为了去除杂念，所以称为‘无想定’（Asaññasamāpatti）。类似于他心智（Paracitta-ñāṇa，知晓他人心念的能力）。此无想定属于善的第四禅定（catuttha jhāna）所包含。只有非圣者（puthujjana，凡夫）在相续中生起求解脱的想法时，才会入此定。圣者（ariya，已证悟者）对此定如同对恶趣（apāya，恶道）一般，深感厌离。此定唯是顺定受（niyata-vipāka，定能产生的结果）。即顺次生受（upapajja-vedanīya-kamma，来世受报的业）。是通过加行（payoga，努力）而得，不是通过离染（vītarāga，去除贪欲）而得。灭定（nirodha-samāpatti）是指已离无所有处（ākiñcaññāyatana，无所有处定）的染污，有顶（bhava-agga，有顶天）的心和心所法（citta-cetasika-dhammā，心理活动）灭尽。存在不相应行法（vippayutta-saṅkhāra-dhammā，不与心和心所相应的法），能够使四大种（mahābhūta，地、水、火、风）平等相续。因此称为‘定灭’。属于有顶地的加行善所摄。或者是顺次生受，或者是顺后次受（aparāpariya-vedanīya-kamma，隔世受报的业），或者是顺不定受（aniyata-vedanīya-kamma，受报时间不定的业）。入此定后，如果还未得到异熟果（vipāka，果报）就般涅槃（parinibbāna，完全解脱），则属于不定受。此定能够感得有顶地中的四蕴（catu-khandha，色、受、想、行）。因为彼处无色（arūpa，无物质）。圣者能够入此定，而非所有异生都能入。因为圣者凭借圣道（ariyamagga，八正道）的力量才能入此定。圣者为了获得现法乐住（diṭṭhadhamma-sukhavihāra，现世的安乐），才会寻求入此定。异生对此定感到恐惧，害怕断灭（uccheda，断灭论）。因为没有圣道的力量，所以不能入此定。圣者对此定是通过加行而得，不是通过离染而得。只有佛世尊（Buddha，觉悟者）于此灭定名为离染得。在初尽智（paṭhama-khaye-ñāṇa，初尽智）时，就已经能自在地入此定。因此称为‘得’。诸佛的功德不由加行，随心所欲就能立即显现。如果生于无想有情天（Asaññasatta-deva，无想有情天）中，有法能够使心和心所灭尽，名为‘无想事’（Asaññasatta）。这是真实存在的。是无想定的异熟果，所以名为‘异熟生’（vipākaja，果报所生）。属于无记性（abyākata，非善非恶）所摄。即广果天（Vehapphala-deva，广果天）中有一个殊胜之处。如同中间静虑（majjhima-jhāna，中间禅）名为无情天（asaññaka-bhava，无情天）。出生时和死亡时都有心想，中间没有，所以立名为‘无想’。他们将要死亡时，如同久睡醒来，还会生起心想。生起后不久，就会命终。会生于欲界（kāmaloka，欲界）。将要生于彼处者，必定有欲界顺后次受的决定业。如同将要生于北俱卢洲（Uttarakuru，北俱卢洲），必定有能够感得生天之业。 先前的业力所牵引的六处（saḷāyatana，眼、耳、鼻、舌、身、意）相续不断的原因，依据它来施设四生（catuyoni，卵生、胎生、湿生、化生）五趣（pañcagati，地狱、饿鬼、畜生、人、天）。这被称为命根（jīvitindriya，生命力），也称为寿（āyu，寿命）。因此《对法》（Abhidhamma，阿毗达摩）说：什么是命根？是指三界（tiloka，欲界、色界、无色界）的寿命。此有实体，能够……
English
English version Entering this attainment (Samāpatti). It is specifically called 'Cessation of Perception Attainment' (Asaññasamāpatti) because it eliminates thought. Similar to telepathy (Paracitta-ñāṇa). This Cessation of Perception Attainment is included within the wholesome fourth jhana (catuttha jhāna). Only non-noble ones (puthujjana) who arise with the intention of seeking liberation in their continuum enter this attainment. Noble ones (ariya) deeply detest this attainment, viewing it as they would a lower realm (apāya). This attainment is solely a fixed-resultant (niyata-vipāka). That is, a result experienced in the next life (upapajja-vedanīya-kamma). It is attained through effort (payoga), not through detachment (vītarāga). Cessation Attainment (nirodha-samāpatti) refers to the cessation of mind and mental factors (citta-cetasika-dhammā) in the Peak of Existence (bhava-agga), having abandoned attachment to the Realm of Nothingness (ākiñcaññāyatana). There exist non-associated formations (vippayutta-saṅkhāra-dhammā) that enable the continuous and balanced existence of the four great elements (mahābhūta). Therefore, it is called 'Cessation Attainment'. It is included within the wholesome effort associated with the Peak of Existence. It is either a result experienced in the next life, a result experienced in a subsequent life (aparāpariya-vedanīya-kamma), or a result experienced at an indefinite time (aniyata-vedanīya-kamma). If one attains parinibbāna (parinibbāna) after entering this attainment without experiencing its result, it is considered an indefinite result. This attainment can produce the result of the four aggregates (catu-khandha) in the Peak of Existence, because that realm is formless (arūpa). Noble ones can enter this attainment, but not all ordinary beings can. This is because noble ones enter this attainment through the power of the Noble Path (ariyamagga). Noble ones seek to enter this attainment to attain pleasant abiding in the present life (diṭṭhadhamma-sukhavihāra). Ordinary beings fear cessation (uccheda) in this attainment. Because they lack the power of the Noble Path, they cannot enter it. Noble ones attain this attainment through effort, not through detachment. Only the Buddhas (Buddha) attain this Cessation Attainment through detachment. At the time of the initial knowledge of destruction (paṭhama-khaye-ñāṇa), they are already able to enter this attainment freely. Therefore, it is called 'attainment'. The virtues of the Buddhas do not require effort; they arise immediately as desired. If one is born in the Realm of Non-Perception Beings (Asaññasatta-deva), there is a phenomenon that causes the cessation of mind and mental factors, called 'Non-Perception Matter' (Asaññasatta). This is a real existence. It is the result of the Cessation of Perception Attainment, so it is called 'result-born' (vipākaja). It is included within the indeterminate (abyākata) category. That is, there is a special place in the Great Fruit Realm (Vehapphala-deva). Like the intermediate jhana (majjhima-jhāna), it is called the Realm of Non-Sentient Beings (asaññaka-bhava). There is thought at the time of birth and death, but not in between, so it is named 'Non-Perception'. When they are about to die, they will have thoughts again, like waking up from a long sleep. Soon after arising, they will die. They will be born in the Desire Realm (kāmaloka). Those who are about to be born there must have a definite karma that will be experienced in a subsequent life in the Desire Realm. Just as those who are about to be born in Uttarakuru (Uttarakuru) must have karma that can cause them to be born in heaven. The cause of the continuous and uninterrupted succession of the six sense bases (saḷāyatana), which are drawn by previous karma, is the basis for the designation of the four modes of birth (catuyoni) and the five realms of existence (pañcagati). This is called the life faculty (jīvitindriya), also called lifespan (āyu). Therefore, the Abhidhamma (Abhidhamma) says: What is the life faculty? It refers to the lifespan in the three realms (tiloka). This has substance, and is able to... -------------------------------------------------------------------------------- 持暖识。如伽他言。 寿暖及与识 三法舍身时 所舍身僵仆 如木无思觉
Chinese
契经亦说。受异熟已名那落迦。乃至非想非非想处应知亦尔。若异命根无别有法。是根性摄。遍在三界。一期相续无间断时。可依施设四生五趣。生无色界起自上地善染污心。或起下地无漏心时依何施设。化生天趣起善染时应名为死若起无记应复名生。拨无命根有斯大过。诸有情类同作事业同乐欲因。名众同分。此复二种。一无差别。二有差别。无差别者。谓诸有情皆有我爱。同资于食乐欲相似。此平等因名众同分。一一身内各别有一。有差别者。谓诸有情界地趣生。种姓男女近事苾刍。学无学等种类差别。一一身内有同事业。乐欲定因名众同分。此若无者。圣非圣等世俗言说应皆杂乱。诸异生性异生同分有何差别。同乐欲等因。说名彼同分。异生性者。能为一切无义利因。如契经说。苾刍当知。我说愚夫无闻异生。无有少分恶不善业。彼不能造。又世尊说。若来人中得人同分。异生性于死生时。有舍得义。故异生性与同分别。 诸法生时有内因力。令彼获得各别功能。即此内因说名生相。谓法生因总有二种。一内。二外。内谓生相。外谓六因。或四缘性。若无生相。诸有为法应如虚空等。虽具外因缘亦无生义。或应 现代汉语译本： 持暖识（识：佛教术语，指意识）。如伽他（伽他：梵文Gatha的音译，意为颂）所言： ‘寿、暖及与识，三法舍身时，所舍身僵仆，如木无思觉。’ 契经（契经：佛教经典）也说：‘承受了异熟果报后，就叫做那落迦（那落迦：梵文Naraka的音译，意为地狱）。’乃至非想非非想处（非想非非想处：佛教用语，指三界之顶，既非有想，亦非无想的境界）也应知道是这样。如果命根（命根：佛教术语，指维持生命延续的根本力量）之外没有别的法，那么这个命根就属于根性所摄，普遍存在于三界（三界：佛教术语，指欲界、色界、无色界）之中，在一期生命中相续不断，没有间断的时候，可以依此来施设四生（四生：佛教术语，指卵生、胎生、湿生、化生）五趣（五趣：佛教术语，指地狱、饿鬼、畜生、人、天）。如果化生（化生：四生之一，指无所依托，借业力而忽然而生）于天趣（天趣：六道之一，指天道）时，生起善或染污的心，或者生起下地的无漏心（无漏心：佛教术语，指没有烦恼染污的清净心）时，依据什么来施设呢？化生天趣生起善或染污心时，应该叫做死吗？如果生起无记心（无记心：佛教术语，指非善非恶，不能记别的心理状态），又应该叫做生吗？否定命根的存在，有这样大的过失。 诸有情类（有情类：佛教术语，指一切有情识的众生）共同从事某种事业，有共同的快乐和欲望的原因，这叫做众同分（众同分：佛教术语，指众生共同的性质）。这又分为两种：一是无差别，二是有差别。无差别的是指，所有的有情都有我爱（我爱：佛教术语，指对自我的执着和爱恋），都依赖食物，快乐和欲望相似。这种平等的因叫做众同分，每一个身体内各自有一个。有差别的是指，所有的有情在界（界：佛教术语，指众生所处的层次或状态）、地（地：佛教术语，指修行的层次或境界）、趣（趣：佛教术语，指轮回的去处）、生（生：佛教术语，指生命的状态）、种姓（种姓：指不同的社会阶层）、男女、近事（近事：佛教术语，指在家信徒）、苾刍（苾刍：梵文Bhiksu的音译，指比丘）、学（学：佛教术语，指有学位的修行者）、无学（无学：佛教术语，指证得阿罗汉果位的修行者）等等方面存在种类差别。每一个身体内有共同的事业，快乐和欲望的决定性原因，这叫做众同分。如果没有这个，圣人与凡夫等世俗的言说应该都会杂乱无章。 异生性（异生性：佛教术语，指凡夫的性质）和异生同分（异生同分：佛教术语，指凡夫共同的性质）有什么差别呢？共同的快乐和欲望等原因，可以称为异生同分。异生性，能成为一切没有意义和利益的原因。如契经所说：‘苾刍，你应该知道，我说愚夫无闻的异生，没有丝毫的恶和不善业，是他们不能造作的。’又世尊说：‘如果来到人中，得到人同分。’异生性在死亡和出生的时候，有舍弃和获得的意义。所以异生性与异生同分是有区别的。 诸法（诸法：佛教术语，指一切事物和现象）产生的时候，有内在的因的力量，使它们获得各自不同的功能。这个内在的因就叫做生相（生相：佛教术语，指事物产生的特性）。法的生因总共有两种：一是内在的，二是外在的。内在的叫做生相，外在的叫做六因（六因：佛教术语，指能作因、俱有因、同类因、相应因、遍行因、异熟因）或者四缘性（四缘性：佛教术语，指因缘、等无间缘、所缘缘、增上缘）。如果没有生相，所有的有为法（有为法：佛教术语，指由因缘和合而生的事物）应该像虚空一样，即使具备了外在的因缘，也没有产生的意义。或者应该...