**5선**(五禪) 또는 **5선정**(五禪定)은 특히 상좌부의 교의와 아비담마 그리고 수행에서 사용하는 용어로, 색계의 5가지 선정인 초선제2선제3선제4선제5선을 통칭하는 낱말이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.45.






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.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.

)
 which are divided into three classes
in the same way as the  are equally divided
into .
 — 5
rūpa-jhāna moral consciousnesses
 — 5
rūpa-jhāna resultant consciousnesses
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.51.

, as
resultants, and as functionals. Each  of the same level is defined by the same
set of factors, whether wholesome ( /
) are associated with knowledge
( factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 are attained by
successively eliminating the grosser  factors and by refining the subtler factors
through strengthened concentration. In the Suttas, the Buddha expounds the  as
fourfold by teaching the simultaneous elimination of  in progressing
from the first  become fivefold by
the inclusion of an intermediate 
remains. This is the second  in the Abhidhamma scheme.
 is made to fade
away; and in the fifth ,
“happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four 
are associated with joy ( is associated with
equanimity ( 

북방불교의 경장과 남방불교의 경장 모두에서 초선제2선제3선제4선의 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.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 of the fine-material
sphere, the first  of the
Abhidhamma method. However, the second  of the Suttanta method is attained by
the simultaneous subsiding of initial application () and sustained application
(), and
one-pointedness ( of the Abhidhamma method. The third
 of the Suttanta method has the two factors of happiness and one-pointedness, the
fourth  the two factors of equanimity  and one-pointedness.
These two , respectively, of the
Abhidhamma method.
 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 ( 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial
application but with sustained application ( 無尋唯伺三摩地 = 無覺有觀三昧; and (3)
concentration with neither initial application nor sustained application ( in both
systems, and the third is the second and higher  of the Suttanta method and the
third and higher  of the Abhidhamma method. The second, however, is nowhere
clarified within the Suttas themselves and only becomes intelligible as the second "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）
<!--

-->"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。

상좌부에서 5선 체계를 채택한 이유는 경장에서 4선 즉 4가지 삼매와는 별도로 설하는, 심과 사의 마음작용이 관련된, 유심유사삼마지무심유사삼마지무심무사삼마지의 3가지 삼매"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。
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.











"中間靜慮" , 星雲. 佛光大辭典(불광대사전) 3판:
中間靜慮