The Essential Nature of First Jhāna

The Essential Nature of First Jhāna (j1🌘)

	Through careful study of every reference to the STED 4j🌕 formula,	通过对标准四禅公式 (STED 4j🌕) 每一处引用的仔细研究，
	and close examination of what occurs immediately before first jhāna,	以及对初禅前一刻所发生情况的密切审视，
	a clear pattern reveals itself.	一个清晰的模式显露了出来。
	Before mastering the capacity to silence internal dialogue at will—	在掌握随心所欲寂静内心对话的能力之前——
	before entering the 👑😶 noble silence of 2nd jhāna where V&V💭 cease	在进入二禅那“圣默然”👑😶（此时寻与伺 V&V💭 停止，
	and give way to subverbal awareness and investigation of S&S🐘💭—	并让位于对乐与定 S&S🐘💭 的无言觉知与探究）之前——
	one must first:	一个人必须首先：

0. memorize 7 awakening factors

	0. Understand and memorize the 7sb☀️ awakening factors,	0. 理解并背诵七觉支 7sb☀️，
	particularly SN 46.3.	特别是《相应部》SN 46.3。
	Every meditation technique,	每一种禅修技巧，
	including those employing V&V skillfully in first jhāna,	包括那些在初禅中巧妙运用寻与伺 V&V 的技巧，
	rests upon this as its foundational structure.	都以此为基础结构。
	The four jhānas constitute the sixth factor, samādhi-sambojjhanga,	如《长部》DN 2 中清楚展示的，四禅构成了第六觉支——定觉支。
	as demonstrated clearly in DN 2.

1. see dangers of sensuality

	1. Understand the danger, the dukkha, and disadvantages of 5kg and 5niv⛅.	1. 理解五欲 5kg 和五盖 5niv⛅ 的危险、苦及其弊端。
	V&V💭 plays a crucial role in this accomplishment,	寻与伺 V&V💭 在完成这一目标中起着至关重要的作用，
	so one should not aspire prematurely to fourth or second jhāna	因此，在掌握初禅及其寻伺 V&V💭 的巧妙应用之前，
	before mastering first jhāna and the skillful application of its V&V💭.	不应过早地追求四禅或二禅。

2. replace bad thoughts with good

	2. Before one can wholly silence the internal dialogue of V&V💭,	2. 在一个人能够完全寂静寻与伺 V&V💭 的内心对话之前，
	one must first learn to supplant akusala/unskillful v&v with skillful v&v,	必须首先学会用“善寻伺”取代“不善寻伺”，
	then gradually attenuate the v&v so it does not obstruct	然后逐渐削弱寻伺，使其不致于阻碍
	the passaddhi/pacification awakening factor	轻安觉支，
	or the pīti & sukha (rapture and pleasure) of first jhāna.	或初禅的喜与乐 (pīti & sukha)。
	See MN 19 and this article: vitakka & vicāra in first jhāna.	参见《中部》MN 19 及本文：初禅中的寻与伺。

2b. gradual quieting of verbal thoughts

	2b. Remember the meaning of "gradual."	2b. 记住“循序渐进”的含义。
	One must walk before one can run,	人必须先学会走才能跑，
	and one must first eliminate akusala vitakka and	且必须首先消除不善寻，
	immediately supplant them with kusala vitakka (section 2).	并立即以善寻取而代之（见第 2 节）。
	There exists even samādhi in 3 ways,	甚至存在着“三种定”，
	which delineates an intermediate stage between first and second jhāna,	它勾勒出初禅与二禅之间的中间阶段，
	describing how vicāra is employed before being relinquished (or more precisely, sublimated).	描述了在舍弃（或更准确地说，升华）之前，伺 (vicāra) 是如何被运用的。
	Living beings spend entire lifetimes in constant thought.	众生在恒常的思绪中度过了整整一生。
	The Buddha therefore designed a gradual training system,	佛陀因此设计了一个循序渐进的训练系统，
	recognizing that complete elimination of v&v cannot occur instantaneously.	因为他意识到寻伺 V&V 的完全消除不可能瞬间发生。

3.stabilize first jhāna

	3. The path to stabilizing and prolonging first jhāna	3. 稳定和延长初禅的途径，
	lies in learning to wield V&V💭 skillfully,	在于学会巧妙地驾驭寻与伺 V&V💭，
	directing the mind toward inspiring themes that kindle the fire of first jhāna and sustain its flame.	将心导向那些能够点燃初禅之火并维持其火焰的励志主题。
	Suttas such as MN 20, SN 47.8, SN 47.10, SN 46.3, AN 6.10, AN 8.30 exemplify this approach.	MN 20, SN 47.8, SN 47.10, SN 46.3, AN 6.10, AN 8.30 等经文都例证了这种方法。

4. measure progress

	4. How does one discern progress toward first jhāna?	4. 一个人如何辨别向初禅迈进的进度？
	The most essential aspect of first jhāna is not samatha mastery,	初禅最本质的方面不是对“止” (samatha) 的精通，
	but rather the proper understanding of section #1 (perceiving dukkha in 5kg).	而是对第 1 节的正确理解（觉察五欲 5kg 中的苦）。
	The internal test to verify oneself (MN 14):	自我检验的内部测试 (MN 14)：
	Do you genuinely renounce the 5kg—the five cords of sensual pleasure—	你是否真诚地舍弃了五欲 5kg——五种感官快乐的束缚——
	because the rapture & pleasure of first jhāna prove far more appealing,	是因为初禅的喜与乐被证明远具吸引力，
	not merely for the bliss they offer,	不仅是因为它们提供的极乐，
	but because you clearly perceive they lack the inherent flaws of 5kg?	更因为你清楚地觉察到它们没有五欲 5kg 那种固有的缺陷？
	A samatha master who can sit for five hours in unbroken stillness and empty their mind,	一个能一坐五小时、纹丝不动、心空如洗的禅定大师，
	yet still craves sensual pleasures, gross or subtle, after the sit,	如果在下座后仍然渴求粗糙或细微的感官享乐，
	has entirely missed the essence of genuine first jhāna.	那么他完全错过了真正初禅的精髓。
	Samatha and vipassanā must be unified and balanced.	止 (samatha) 与观 (vipassanā) 必须统一且平衡。
	Genuine EBT jhāna achieves this integration.	真正的早期佛教 (EBT) 禅那实现了这种整合。

5. beware of fake EBT

	5. This is why one should approach non-EBT samādhi systems with great caution—	5. 这就是为什么一个人应该对非早期佛教 (non-EBT) 的定学系统保持高度警惕——
	systems that falsely claim to represent genuine jhāna	这些系统错误地声称代表了真正的禅那，
	yet tend to separate samatha from vipassanā	却往往将止与观分开，
	and overemphasize samatha mastery for first jhāna.	并为了初禅而过度强调对“止”的精通。
	V&V💭 serves a vital function in this developmental stage,	寻与伺 V&V💭 在这一发展阶段起着至关重要的功能，
	and severing v&v (by redefining it as "placing the mind" or "initial application")	而切断寻伺（通过将其重新定义为“投向目标”或“初步应用”）
	severs one's fuel for the genuine Buddha's jhāna (see section 3).	便切断了通往佛陀真正禅那的动力（见第 3 节）。
	How profoundly self-defeating.	这是多么深刻的自我挫败。

6. Pacify (passaddhi) the body

	The Physical Dimension of First Jhāna	初禅的身体维度
	The above outlines the essentials of the mental dimension.	以上概述了心理维度的要素。
	Regarding the physical dimension—	关于身体维度——
	the means to pacify (kāya-passaddhi) the body	使身体轻安 (kāya-passaddhi) 的手段，
	and thereby induce the sukha and samādhi-sambojjhanga of first jhāna—	并以此诱导初禅的乐与定觉支——
	consult 5🌊, 16🌬️😤‍ particularly steps 3 and 4.	请参考 5🌊，16🌬️😤‍ 尤其是第 3 和第 4 步。
	Read Jhāna-constipation ⛜🌊 for remarkably effective methods to resolve jhāna-constipation.	阅读《禅定便秘 ⛜🌊》以获取解决禅定障碍的极其有效的方法。