樓上說的第二點只是似相的一種，並不是什麼自性，而是有了定力，可以進一步修觀，可以看清五蘊生滅的本質，直到見到生滅的寂滅，就見道了。 可參看清靜道論或帕奧禪師的講解。
由於心一境性的要求，入定時前五識不會生起，只有第六識在運作，所以不會覺得有身體的存在，當然也聽不到聲音。
請教在根本禪二三禪中可以進行禪思法義嗎?
我怎麼沒看出什麼不一致？阿含經並沒有對心一境性作直接定義，可能是因為心一境性這個詞在巴利文中已經自然明白， 英文的翻譯用詞也在一定程度上說明這點：
ekaggatarammana [ekagattaa.rammana]: Singleness of preoccupation; "one-pointedness." In meditation, the mental quality that allows one's attention to remain collected and focused on the chosen meditation object. Ekaggatarammana reaches full maturity upon the development of the fourth level of jhana.
http://www.accesstoinsight.org/glossary ... atarammana
心一境性是所有定的共同特徵。從心所法的角度講，心一境性是一種能力。平常人也有這個能力或者這個心所，只是比較弱。 修禪定就是增強這個能力，當修行人的心有這個能力安住於一境的時候，他真正將心安住於一境的時候，就進入安止定； 如果他用這個能力去觀察生滅法，心並不是安住於一境，並不是說他這個能力就消失了，而成為八正道的正定或七覺支的定覺支。
沙門果經中講的這一段是標準的初禪的講法，雖然沒提心一境性，但並不能說明沒有心一境性：
(The Four Jhanas)
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
ekaggatarammana [ekagattaa.rammana]: Singleness of preoccupation; "one-pointedness." In meditation, the mental quality that allows one's attention to remain collected and focused on the chosen meditation object. Ekaggatarammana reaches full maturity upon the development of the fourth level of jhana.
http://www.accesstoinsight.org/glossary ... atarammana
心一境性是所有定的共同特徵。從心所法的角度講，心一境性是一種能力。平常人也有這個能力或者這個心所，只是比較弱。 修禪定就是增強這個能力，當修行人的心有這個能力安住於一境的時候，他真正將心安住於一境的時候，就進入安止定； 如果他用這個能力去觀察生滅法，心並不是安住於一境，並不是說他這個能力就消失了，而成為八正道的正定或七覺支的定覺支。
沙門果經中講的這一段是標準的初禪的講法，雖然沒提心一境性，但並不能說明沒有心一境性：
(The Four Jhanas)
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
我沒有否定初禅有“心一境性”。恰恰相反，我認爲初禅有“心一境性”，只是我對于“心一境性”的理解和您的理解有很大的不同。metta 寫:沙門果經中講的這一段是標準的初禪的講法，雖然沒提心一境性，但並不能說明沒有心一境性：
(The Four Jhanas)
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.
就上面的引文而言，在初禅的“心一境性”中，行者還是能感覺到“身體”的，並且是要將“喜、樂”充滿“全身”。這和您所說的：“入定時前五識不會生起，只有第六識在運作，所以不會覺得有身體的存在，當然也聽不到聲音。”是不一致的。
關於初禪到四禪的經文，《清靜道論》只針對「...x禪俱足而住」之前的經文作了解釋，所以沙門果經中在這句之後的涉及到身體的描述在《清靜道論》中就沒有講解。但是在講第三禪的時候， 有一句關於身體的問題，《清靜道論》是這樣解釋的：
Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhana there is no concern about feeling bliss, nevertheless he would feel the blisss associated with his mental body, and after emerging from the jhana he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with mental body. It is in order to point to this meaning that the words 'he feels blisss with his body' are said.
所以關於沙門果經或MN39中同樣的描述禪定的文句中涉及的到的身體問題，應該作類似的解釋。
Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhana there is no concern about feeling bliss, nevertheless he would feel the blisss associated with his mental body, and after emerging from the jhana he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with mental body. It is in order to point to this meaning that the words 'he feels blisss with his body' are said.
所以關於沙門果經或MN39中同樣的描述禪定的文句中涉及的到的身體問題，應該作類似的解釋。