오선

5선(五禪) 또는 5선정(五禪定)은 특히 상좌부의 교의와 아비담마 그리고 수행에서 사용하는 용어로, 색계의 5가지 선정인 초선 · 제2선 · 제3선 · 제4선 · 제5선을 통칭하는 낱말이다.^[1]^[2]^[3]^[4]

초선 一 일으킨 생각[尋] · 지속적 고찰[伺] · 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정
제2선 一 지속적 고찰[伺] · 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정
제3선 一 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정
제4선 一 행복[樂] · 집중[心一境性]이 함께하는 선정
제5선 一 평온[捨] · 집중[心一境性]이 함께하는 선정

북방불교의 경장과 남방불교의 경장 모두에서 초선 · 제2선 · 제3선 · 제4선의 4선의 체계가 설해지고 있고 또한 북방불교의 논장 즉 아비달마에서도 4선의 체계를 설하고 있음에 비해, 남방불교 상좌부의 논장 즉 아비담마에서는 5선의 체계를 설하고 있고 상좌부의 수행은 5선의 체계를 따르고 있다.^[5]^[6]^[7]

상좌부에서 5선 체계를 채택한 이유는 경장에서 4선 즉 4가지 삼매와는 별도로 설하는, 심(尋, 대강의 생각, 일으킨 생각)과 사(伺, 자세한 생각, 지속적 고찰)의 마음작용이 관련된, 유심유사삼마지 · 무심유사삼마지 · 무심무사삼마지의 3가지 삼매^[8]를 통합하여 구성되는 5선 체계의 실제적인 가치를 중시하였기 때문이다. 즉, 4선과 3삼매를 따로 따로 설하지 않고 5선 하나만을 설하고 또한 이에 따라 수행 체계를 정립하는 것이 편리성과 실제성에서 매우 유용하다고 보았으며 또 이렇게 하는 것이 경장의 본뜻과 다름이 없다고 보았기 때문이다.

4선 체계와 5선 체계의 차이는 유심유사삼마지에 해당하는 '4선의 초선'과 무심무사삼마지에 해당하는 '4선의 제2선' 사이에 무심유사삼마지를 넣은 것에 있다. 즉, 4선 체계와 5선 체계는 다음 표에서처럼 매치된다.^[5]

4선 체계	5선 체계	심 사(尋伺) 분별	9지(九地) 분별
4선의 초선	5선의 초선	유심유사삼마지(有尋有伺三摩地) = 유각유관삼매(有覺有觀三昧)	이생희락지(離生喜樂地)
4선의 초선과 제2선 사이에 있는 중간정^[9]	5선의 제2선	무심유사삼마지(無尋唯伺三摩地 = 無尋有伺三摩地 ) = 무각유관삼매(無覺有觀三昧)	이생희락지(離生喜樂地)
4선의 제2선	5선의 제3선	무심무사삼마지(無尋無伺三摩地 ) = 무각무관삼매(無覺無觀三昧)	정생희락지(定生喜樂地)
4선의 제3선	5선의 제4선	무심무사삼마지(無尋無伺三摩地 ) = 무각무관삼매(無覺無觀三昧)	이희묘락지(離喜妙樂地)
4선의 제4선	5선의 제5선	무심무사삼마지(無尋無伺三摩地 ) = 무각무관삼매(無覺無觀三昧)	사념청정지(捨念淸淨地)

같이 보기

각주

↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.45.
§18. Fine-Material-Sphere Wholesome Consciousness (rūpāvacara-kusalacittāni) — 5

1. Vitakka-vicāra-pīti-sukh’-ekaggatā-sahitaṁ paṭhamajjhāna-kusalacittaṁ.
2. Vicāra-pīti-sukh’-ekaggatā-sahitaṁ dutiyajjhāna-kusalacittaṁ.
3. Pīti-sukh’-ekaggatā-sahitaṁ tatiyajjhāna-kusalacittaṁ.
4. Sukh’-ekaggatā-sahitaṁ catutthajjhāna-kusalacittaṁ.
5. Upekkh’-ekaggatā-sahitaṁ pañcamajjhāna-kusalacittañ cā ti.
Imāni pañca pi rūpāvacara-kusalacittāni nāma.

1. First jhāna wholesome consciousness together with initial application, sustained application, zest, happiness, and one-pointedness.
2. Second jhāna wholesome consciousness together with sustained application, zest, happiness, and one-pointedness.
3. Third jhāna wholesome consciousness together with zest, happiness, and onepointedness.
4. Fourth jhāna wholesome consciousness together with happiness and one-pointedness.
5. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness.
These are the five types of fine-material-sphere wholesome consciousness.
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.
FINE MATERIAL-SPHERE CONSCIOUSNESS
(Rūpāvacara Cittas)
There are 15 rūpāvacara cittas which are divided into three classes in the same way as the kāmāvacara-sobhaṇa cittas are equally divided into kusala, vipāka and kiriya cittas.
1 Rūpāvacara kusala cittas — 5 rūpa-jhāna moral consciousnesses
2 Rūpavacara vipāka cittas — 5 rūpa-jhāna resultant consciousnesses
3 Rūpāvacara kiriya cittas — 5 rūpa-jhāna functional consciousnesses
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.51.
Guide to §21
The five jhānas become of fifteen types by occurring as wholesome cittas, as resultants, and as functionals. Each jhāna citta of the same level is defined by the same set of factors, whether wholesome (kusala), resultant (vipāka), or functional (kiriya / kriyā). All cittas of the fine-material sphere (rūpāvacara) are associated with knowledge (ñāṇasampayutta), though knowledge, not being a specific jhāna factor, is not mentioned in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed (alobha); (2) non-hatred (adosa); and (3) non-delusion (amoha).
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
Second jhāna wholesome consciousness, etc.: The higher jhānas are attained by successively eliminating the grosser jhāna factors and by refining the subtler factors through strengthened concentration. In the Suttas, the Buddha expounds the jhānas as fourfold by teaching the simultaneous elimination of vitakka and vicāra in progressing from the first jhāna to the second. In the Abhidhamma, the jhānas become fivefold by the inclusion of an intermediate jhāna in which vitakka has been eliminated while vicāra remains. This is the second jhāna in the Abhidhamma scheme.
In the third jhāna, vicāra as well is eliminated; in the fourth, pīti is made to fade away; and in the fifth jhāna, upekkhā, “equanimity” or “neutral feeling,” replaces sukha, “happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four jhānas are associated with joy (somanassasahita), the citta of the fifth jhāna is associated with equanimity (upekkhāsahita).
↑ ^가 ^나 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
According to the Suttanta method, which enumerates four jhānas of the fine-material sphere, the first jhāna is identical in all respects with the first jhāna of the Abhidhamma method. However, the second jhāna of the Suttanta method is attained by the simultaneous subsiding of initial application (vitakka) and sustained application (vicāra), and, thus, has only the three jhāna factors of zest (pīti), happiness (sukha), and one-pointedness (ekaggatā), like the third jhāna of the Abhidhamma method. The third jhāna of the Suttanta method has the two factors of happiness and one-pointedness, the fourth jhāna the two factors of equanimity (that is, neutral feeling) and one-pointedness. These two jhānas are equivalent to the fourth and fifth jhānas, respectively, of the Abhidhamma method.
Although the Suttas do not mention the fivefold analysis of jhāna in explicit terms, they provide an implicit basis for this analysis in the Buddha’s distinction between three kinds of concentration: (1) concentration accompanied by both initial application and sustained application (savitakka savicāra samādhi 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial application but with sustained application (avitakka vicāramatta samādhi 無尋唯伺三摩地 = 無覺有觀三昧; and (3) concentration with neither initial application nor sustained application (avitakka avicāra samādhi 無尋無伺三摩地 = 無覺無觀三昧 (Majjhima Nikāya 128/iii, 162). The first is obviously the first jhāna in both systems, and the third is the second and higher jhānas of the Suttanta method and the third and higher jhānas of the Abhidhamma method. The second, however, is nowhere clarified within the Suttas themselves and only becomes intelligible as the second jhāna of the Abhidhamma method.
↑ "三地" , 星雲. 《佛光大辭典》(불광대사전) 3판:
三地
(一)指三種所依地，即依尋、伺二心所之有無，分三界為如下三所依地：(1)有尋有伺地，在欲界及初靜慮中。(2)無尋有伺地，在靜慮中間地。(3)無尋無伺地，第二靜慮以上諸地乃至有頂。三地之分別，通於大小乘。又尋、伺為對境所生之粗分別心所與細分別心所。〔俱舍論卷二〕（參閱「伺」3494、「尋」6219）
(二)為菩薩所證地位之一，即發光地。此地菩薩同異情見之垢已淨，本覺之慧光明開發，是為三地發光地。p747
↑ "有尋有伺" , 星雲. 《佛光大辭典》(불광대사전) 3판:
有尋有伺
巴利語 savitakka-savicāra。與尋、伺二心所相應之意。據俱舍論卷二載，十八界之法中，就尋、伺二法相應之有無，可分為四品，即：有尋有伺、無尋無伺、無尋唯伺、無伺唯尋。其中，眼等前五識，以行相粗外門轉，故與尋、伺恆常相應，是為有尋有伺。五根、五境之十色界，非相應法，故常不與尋、伺相應，是為無尋無伺。意界、意識界、法界等三界，通於有尋有伺、無尋唯伺、無尋無伺之三品。亦即在欲界及初靜慮中，意界、意識界及法界等三界，除尋、伺二法外，其餘之相應法常與尋、伺相應，故為有尋有伺。而在初靜慮及第二靜慮中間，此等之法唯與伺相應，故為無尋唯伺。第二靜慮以上乃至有頂地，此等之法不與尋、伺相應，故為無尋無伺。由此可知，欲界及初靜慮稱為有尋有伺地，初靜慮及第二靜慮中間稱為無尋唯伺地，第二靜慮以上稱為無尋無伺地。
此外，法界中之非相應法及靜慮中間之伺法，皆為無尋無伺。又尋法唯與伺法相應，故一切時中，皆為無尋唯伺。而在欲界與初靜慮中之伺法，唯與尋法相應，故為無伺唯尋。然於大毘婆沙論等經論中，尚有其他異說。〔大毘婆沙論卷五十二、卷九十、卷一四五、瑜伽師地論卷四、卷五十六、大乘阿毘達磨雜集論述記卷四、順正理論卷四、俱舍論卷十、俱舍論光記卷二〕p3065
↑ "三三昧" , 星雲. 《佛光大辭典》(불광대사전) 3판:
三三昧
梵語 trayaḥ samādhayaḥ，巴利語 tayo samādhī。又稱三三摩地、三等持、三定。指三種三昧。三昧，禪定之異稱。依大乘義章卷十三載，心體寂靜，離於邪亂，稱為三昧。此三昧分有漏、無漏二種，有漏定為三三昧，無漏定為三解脫門。三三昧之分類有下列四種：
(一)據增一阿含經卷十六等之說，即：(1)空三昧（梵 śūnyatā-samādhi），即觀一切諸法皆悉空虛，為與苦諦之空、無我二行相相應之三昧，觀諸法為因緣所生，我、我所二者皆空。(2)無相三昧（梵 animitta-samādhi），即一切諸法皆無想念，亦不可見，為與滅諦之滅、靜、妙、離四行相相應之三昧。涅槃離色聲香味觸五法、男女二相，及三有為相之十相，故稱無相。(3)無願三昧（梵 apraṇihita-samādhi），又作無作三昧、無起三昧。對一切諸法無所願求，為與苦諦之苦、無常二行相，集諦之因、集、生、緣四行相相應之三昧。非常、苦、因等可厭患，故道如船筏，必應捨之；能緣彼定故，得無願之名。〔北本大般涅槃經卷二十五、大毘婆沙論卷一O四、俱舍論卷二十八、成唯識論卷八、俱舍論光記卷二十八〕
(二)俱舍論卷二十八所論之三三摩地。即：(1)有尋有伺三摩地（又作有覺有觀三昧），係與尋伺相應之等持，為初靜慮與未至定所攝。(2)無尋唯伺三摩地（又作無覺有觀三昧），係唯與伺相應之等持，為靜慮中間地所攝。(3)無尋無伺三摩地（又作無覺無觀三昧），係不與尋伺相應之等持，由第二靜慮之近分，乃至非想非非想所攝。以上，心之粗者稱為尋，細者則為伺。〔大智度論卷二十三、瑜伽師地論卷十二、順正理論卷七十九〕
(三)成實論卷十二所說之三三昧。即：(1)一分修三昧，修定不修慧，或修慧不修定。(2)共分修三昧，修定亦修慧，為世間三昧，在煖等法之中。(3)聖正三昧，入於法位而能證滅諦之三昧，稱為聖正三昧。行者以定修心，因慧能遮煩惱；以慧修心，因定能遮煩惱。以定慧修心，因性得解脫性；又以定慧一時具足，故稱聖正。
(四)法華經玄義卷四所言之三三昧為：(1)真諦三昧，破見思垢。(2)俗諦三昧，破惡業垢、塵沙垢。(3)中道三三昧，破無明垢。〔佛地經論卷一、雜阿毘曇心論卷七、注維摩經卷四、法華玄義釋籤卷五上、摩訶止觀卷七之上〕（參閱「三昧」788）p717
↑ "中間靜慮" , 星雲. 《佛光大辭典》(불광대사전) 3판:
中間靜慮
梵語 dhyānāntara。又作中靜慮、中間禪、中間定、中定、中間三昧、靜慮中間。即初靜慮與第二靜慮中間之禪定。初靜慮為有尋有伺定（近分定與根本定尋與伺之心所相應），第二靜慮以上之七定為無尋無伺定（近分定與根本定尋與伺皆不相應），其間唯有伺之心所相應，尋之心所不相應之禪定，為無尋唯伺定，即勝初靜慮而不及第二靜慮，故稱為中間靜慮。修此定者能得大梵天之勝果，以於定中愛著其殊勝之德，故通於與貪煩惱俱起之味定，亦通於與有漏之善心相應之靜定、發得無漏智之無漏定。又中間靜慮尋伺之有無雖異於初靜慮，但能得大梵天王（初禪天之王）之勝果，故在四禪中，攝於初禪。〔俱舍論卷二十八、大毘婆沙論卷八十、卷八十一、雜阿毘曇心論卷七、阿毘曇甘露味論卷下、順正理論卷七十八〕 p1369

[1] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.45.
§18. Fine-Material-Sphere Wholesome Consciousness (rūpāvacara-kusalacittāni) — 5

1. Vitakka-vicāra-pīti-sukh’-ekaggatā-sahitaṁ paṭhamajjhāna-kusalacittaṁ.
2. Vicāra-pīti-sukh’-ekaggatā-sahitaṁ dutiyajjhāna-kusalacittaṁ.
3. Pīti-sukh’-ekaggatā-sahitaṁ tatiyajjhāna-kusalacittaṁ.
4. Sukh’-ekaggatā-sahitaṁ catutthajjhāna-kusalacittaṁ.
5. Upekkh’-ekaggatā-sahitaṁ pañcamajjhāna-kusalacittañ cā ti.
Imāni pañca pi rūpāvacara-kusalacittāni nāma.

1. First jhāna wholesome consciousness together with initial application, sustained application, zest, happiness, and one-pointedness.
2. Second jhāna wholesome consciousness together with sustained application, zest, happiness, and one-pointedness.
3. Third jhāna wholesome consciousness together with zest, happiness, and onepointedness.
4. Fourth jhāna wholesome consciousness together with happiness and one-pointedness.
5. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness.
These are the five types of fine-material-sphere wholesome consciousness.

[2] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.
FINE MATERIAL-SPHERE CONSCIOUSNESS
(Rūpāvacara Cittas)
There are 15 rūpāvacara cittas which are divided into three classes in the same way as the kāmāvacara-sobhaṇa cittas are equally divided into kusala, vipāka and kiriya cittas.
1 Rūpāvacara kusala cittas — 5 rūpa-jhāna moral consciousnesses
2 Rūpavacara vipāka cittas — 5 rūpa-jhāna resultant consciousnesses
3 Rūpāvacara kiriya cittas — 5 rūpa-jhāna functional consciousnesses

[색계_마음과_3선근-Bodhi1-3] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.51.
Guide to §21
The five jhānas become of fifteen types by occurring as wholesome cittas, as resultants, and as functionals. Each jhāna citta of the same level is defined by the same set of factors, whether wholesome (kusala), resultant (vipāka), or functional (kiriya / kriyā). All cittas of the fine-material sphere (rūpāvacara) are associated with knowledge (ñāṇasampayutta), though knowledge, not being a specific jhāna factor, is not mentioned in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed (alobha); (2) non-hatred (adosa); and (3) non-delusion (amoha).

[5선정-Bodhi1-4] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
Second jhāna wholesome consciousness, etc.: The higher jhānas are attained by successively eliminating the grosser jhāna factors and by refining the subtler factors through strengthened concentration. In the Suttas, the Buddha expounds the jhānas as fourfold by teaching the simultaneous elimination of vitakka and vicāra in progressing from the first jhāna to the second. In the Abhidhamma, the jhānas become fivefold by the inclusion of an intermediate jhāna in which vitakka has been eliminated while vicāra remains. This is the second jhāna in the Abhidhamma scheme.
In the third jhāna, vicāra as well is eliminated; in the fourth, pīti is made to fade away; and in the fifth jhāna, upekkhā, “equanimity” or “neutral feeling,” replaces sukha, “happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four jhānas are associated with joy (somanassasahita), the citta of the fifth jhāna is associated with equanimity (upekkhāsahita).

[5선-Bodhi-5] 가 ^나 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
According to the Suttanta method, which enumerates four jhānas of the fine-material sphere, the first jhāna is identical in all respects with the first jhāna of the Abhidhamma method. However, the second jhāna of the Suttanta method is attained by the simultaneous subsiding of initial application (vitakka) and sustained application (vicāra), and, thus, has only the three jhāna factors of zest (pīti), happiness (sukha), and one-pointedness (ekaggatā), like the third jhāna of the Abhidhamma method. The third jhāna of the Suttanta method has the two factors of happiness and one-pointedness, the fourth jhāna the two factors of equanimity (that is, neutral feeling) and one-pointedness. These two jhānas are equivalent to the fourth and fifth jhānas, respectively, of the Abhidhamma method.
Although the Suttas do not mention the fivefold analysis of jhāna in explicit terms, they provide an implicit basis for this analysis in the Buddha’s distinction between three kinds of concentration: (1) concentration accompanied by both initial application and sustained application (savitakka savicāra samādhi 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial application but with sustained application (avitakka vicāramatta samādhi 無尋唯伺三摩地 = 無覺有觀三昧; and (3) concentration with neither initial application nor sustained application (avitakka avicāra samādhi 無尋無伺三摩地 = 無覺無觀三昧 (Majjhima Nikāya 128/iii, 162). The first is obviously the first jhāna in both systems, and the third is the second and higher jhānas of the Suttanta method and the third and higher jhānas of the Abhidhamma method. The second, however, is nowhere clarified within the Suttas themselves and only becomes intelligible as the second jhāna of the Abhidhamma method.

[3지-불광-6] "三地" , 星雲. 《佛光大辭典》(불광대사전) 3판:
三地
(一)指三種所依地，即依尋、伺二心所之有無，分三界為如下三所依地：(1)有尋有伺地，在欲界及初靜慮中。(2)無尋有伺地，在靜慮中間地。(3)無尋無伺地，第二靜慮以上諸地乃至有頂。三地之分別，通於大小乘。又尋、伺為對境所生之粗分別心所與細分別心所。〔俱舍論卷二〕（參閱「伺」3494、「尋」6219）
(二)為菩薩所證地位之一，即發光地。此地菩薩同異情見之垢已淨，本覺之慧光明開發，是為三地發光地。p747

[7] "有尋有伺" , 星雲. 《佛光大辭典》(불광대사전) 3판:
有尋有伺
巴利語 savitakka-savicāra。與尋、伺二心所相應之意。據俱舍論卷二載，十八界之法中，就尋、伺二法相應之有無，可分為四品，即：有尋有伺、無尋無伺、無尋唯伺、無伺唯尋。其中，眼等前五識，以行相粗外門轉，故與尋、伺恆常相應，是為有尋有伺。五根、五境之十色界，非相應法，故常不與尋、伺相應，是為無尋無伺。意界、意識界、法界等三界，通於有尋有伺、無尋唯伺、無尋無伺之三品。亦即在欲界及初靜慮中，意界、意識界及法界等三界，除尋、伺二法外，其餘之相應法常與尋、伺相應，故為有尋有伺。而在初靜慮及第二靜慮中間，此等之法唯與伺相應，故為無尋唯伺。第二靜慮以上乃至有頂地，此等之法不與尋、伺相應，故為無尋無伺。由此可知，欲界及初靜慮稱為有尋有伺地，初靜慮及第二靜慮中間稱為無尋唯伺地，第二靜慮以上稱為無尋無伺地。
此外，法界中之非相應法及靜慮中間之伺法，皆為無尋無伺。又尋法唯與伺法相應，故一切時中，皆為無尋唯伺。而在欲界與初靜慮中之伺法，唯與尋法相應，故為無伺唯尋。然於大毘婆沙論等經論中，尚有其他異說。〔大毘婆沙論卷五十二、卷九十、卷一四五、瑜伽師地論卷四、卷五十六、大乘阿毘達磨雜集論述記卷四、順正理論卷四、俱舍論卷十、俱舍論光記卷二〕p3065

[8] "三三昧" , 星雲. 《佛光大辭典》(불광대사전) 3판:
三三昧
梵語 trayaḥ samādhayaḥ，巴利語 tayo samādhī。又稱三三摩地、三等持、三定。指三種三昧。三昧，禪定之異稱。依大乘義章卷十三載，心體寂靜，離於邪亂，稱為三昧。此三昧分有漏、無漏二種，有漏定為三三昧，無漏定為三解脫門。三三昧之分類有下列四種：
(一)據增一阿含經卷十六等之說，即：(1)空三昧（梵 śūnyatā-samādhi），即觀一切諸法皆悉空虛，為與苦諦之空、無我二行相相應之三昧，觀諸法為因緣所生，我、我所二者皆空。(2)無相三昧（梵 animitta-samādhi），即一切諸法皆無想念，亦不可見，為與滅諦之滅、靜、妙、離四行相相應之三昧。涅槃離色聲香味觸五法、男女二相，及三有為相之十相，故稱無相。(3)無願三昧（梵 apraṇihita-samādhi），又作無作三昧、無起三昧。對一切諸法無所願求，為與苦諦之苦、無常二行相，集諦之因、集、生、緣四行相相應之三昧。非常、苦、因等可厭患，故道如船筏，必應捨之；能緣彼定故，得無願之名。〔北本大般涅槃經卷二十五、大毘婆沙論卷一O四、俱舍論卷二十八、成唯識論卷八、俱舍論光記卷二十八〕
(二)俱舍論卷二十八所論之三三摩地。即：(1)有尋有伺三摩地（又作有覺有觀三昧），係與尋伺相應之等持，為初靜慮與未至定所攝。(2)無尋唯伺三摩地（又作無覺有觀三昧），係唯與伺相應之等持，為靜慮中間地所攝。(3)無尋無伺三摩地（又作無覺無觀三昧），係不與尋伺相應之等持，由第二靜慮之近分，乃至非想非非想所攝。以上，心之粗者稱為尋，細者則為伺。〔大智度論卷二十三、瑜伽師地論卷十二、順正理論卷七十九〕
(三)成實論卷十二所說之三三昧。即：(1)一分修三昧，修定不修慧，或修慧不修定。(2)共分修三昧，修定亦修慧，為世間三昧，在煖等法之中。(3)聖正三昧，入於法位而能證滅諦之三昧，稱為聖正三昧。行者以定修心，因慧能遮煩惱；以慧修心，因定能遮煩惱。以定慧修心，因性得解脫性；又以定慧一時具足，故稱聖正。
(四)法華經玄義卷四所言之三三昧為：(1)真諦三昧，破見思垢。(2)俗諦三昧，破惡業垢、塵沙垢。(3)中道三三昧，破無明垢。〔佛地經論卷一、雜阿毘曇心論卷七、注維摩經卷四、法華玄義釋籤卷五上、摩訶止觀卷七之上〕（參閱「三昧」788）p717

[9] "中間靜慮" , 星雲. 《佛光大辭典》(불광대사전) 3판:
中間靜慮
梵語 dhyānāntara。又作中靜慮、中間禪、中間定、中定、中間三昧、靜慮中間。即初靜慮與第二靜慮中間之禪定。初靜慮為有尋有伺定（近分定與根本定尋與伺之心所相應），第二靜慮以上之七定為無尋無伺定（近分定與根本定尋與伺皆不相應），其間唯有伺之心所相應，尋之心所不相應之禪定，為無尋唯伺定，即勝初靜慮而不及第二靜慮，故稱為中間靜慮。修此定者能得大梵天之勝果，以於定中愛著其殊勝之德，故通於與貪煩惱俱起之味定，亦通於與有漏之善心相應之靜定、發得無漏智之無漏定。又中間靜慮尋伺之有無雖異於初靜慮，但能得大梵天王（初禪天之王）之勝果，故在四禪中，攝於初禪。〔俱舍論卷二十八、大毘婆沙論卷八十、卷八十一、雜阿毘曇心論卷七、阿毘曇甘露味論卷下、順正理論卷七十八〕 p1369

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