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釋禪波羅蜜次第法門卷第五
Explanation of Dhyāna Pāramitā in Sequence Chapter Five
隋天台智者大師說
Explained by the Great Master Zhiyi of Tiantai of the Sui Dynasty
弟子法慎記
Recorded by the disciple Fashen
弟子灌頂再治
Re-edited by the disciple Guanding
釋禪波羅蜜修證第七之一
Explanation of Dhyāna Pāramitā Cultivation and Realization, Chapter Seven, Part One
上已廣明內外方便，行者若能專心修習，繫念禪門，必有證驗，是故第七、廣明修證。故經言：「修我法者，證乃自知。」今明修證中，自開為四：第一、修證世間禪相；第二、修證亦世間亦出世間禪相；第三、修證出世間禪相；第四、修證非世間非出世間禪相。
The methods of inner and outer preparation have been extensively explained above. If practitioners can diligently cultivate and focus their minds on the gateway of meditation, they will certainly experience realization. Therefore, the seventh chapter extensively explains cultivation and realization. Hence, the sutra says: "Those who practice my Dharma will know through realization." Now, in explaining cultivation and realization, it is divided into four parts: First, the cultivation and realization of worldly meditation states; Second, the cultivation and realization of both worldly and transcendental meditation states; Third, the cultivation and realization of transcendental meditation states; Fourth, the cultivation and realization of meditation states that are neither worldly nor transcendental.
今第一、釋修證世間禪者，則為三：一、四禪；二、四無量心；三、四無色定。今前釋修證四禪。四禪者：一、初禪；二、二禪；三、三禪；四、四禪。
Now, regarding the first part, the explanation of the cultivation and realization of worldly meditation, it is divided into three:
- The Four Dhyānas
- The Four Immeasurables
- The Four Formless Absorptions
We will first explain the cultivation and realization of the Four Dhyānas. The Four Dhyānas are:
- The First Dhyāna
- The Second Dhyāna
- The Third Dhyāna
- The Fourth Dhyāna
今論色界根本正定，但說有四。若通方便中間，是則不定。若薩婆多人，說有未到地及中間禪，足四禪為六地定。若曇無德人，例不說有未來禪，而說有欲界定、中間禪，以為六地定。若《摩訶衍》及瞿沙所明，則具有欲界、未到地、中間禪，足四禪為七地定。此中融會，以義推之。
Now, regarding the fundamental samādhi of the form realm, only four are mentioned. If we include the preparatory and intermediate stages, the number is not fixed. According to the Sarvāstivāda school, there are the preliminary stage and the intermediate dhyāna, which, together with the four dhyānas, make six stages of concentration. The Dharmaguptaka school does not mention the preliminary dhyāna but includes the desire realm concentration and the intermediate dhyāna, also making six stages of concentration. According to the Mahāyāna and Ghosa's explanations, there are the desire realm, the preliminary stage, and the intermediate dhyāna, which, together with the four dhyānas, make seven stages of concentration. This section reconciles these views, inferring their meanings.
今據正禪而論，但說有四：
Now, regarding the proper dhyānas, only four are discussed:
第一、釋初禪修證，如經偈說：
First, explanation of the cultivation and realization of the First Dhyāna, as stated in the sutra verse:
離欲及惡法， 有覺并有觀， 離生及喜樂， 是人入初禪。 已得離婬火， 則獲清涼定， 如人大熱悶， 入冷池則樂。 如貧得寶藏， 大喜覺動心。 分別則為觀， 入初禪亦然。
Detached from desire and evil dharmas, with initial and sustained thought, Born of detachment, with joy and bliss, one enters the First Dhyāna.
Having left the fire of lust, one attains the cool concentration, Like a person suffering from great heat, entering a cool pool and finding pleasure.
Like a poor person finding a treasure trove, with great joy the mind is stirred. Discernment is observation, entering the First Dhyāna is likewise.
佛此偈中具明修證初禪之相，但意難見，今當分別。
In this verse, the Buddha fully explains the characteristics of cultivating and realizing the First Dhyāna, but the meaning is difficult to discern. Now, I will explain it in detail.
就明初禪中，開為三別：第一、釋名；第二、明修習；第三、明證相。
In explaining the First Dhyāna, it is divided into three parts: First, explanation of the name; Second, clarification of the practice; Third, description of the realization characteristics.
第一、釋名者，所言初禪者，禪名支林。行者初得支林之法，故名初禪。復次，覺觀等法，名之為支。行者修初禪覺觀之法，必於前發，故說覺觀名為初禪。
First, regarding the explanation of the name, the First Dhyāna is called "support forest" (zhilin). As practitioners first attain the dharma of the support forest, it is called the First Dhyāna. Furthermore, dharmas such as initial and sustained thought are called "supports" (zhi). When practitioners cultivate the dharma of initial and sustained thought in the First Dhyāna, it necessarily arises first, thus initial and sustained thought are called the First Dhyāna.
問曰：若言在前發得，故為初禪者，欲界、未到地最在前發，何故不得受初禪之名？
Question: If it is said that what arises first is called the First Dhyāna, then the desire realm and the preliminary stage arise even earlier. Why are they not called the First Dhyāna?
答：禪名功德叢林，欲界、未到等未有支林功德之法，雖復前發，不名初禪。復次，《摩訶衍》說欲界、未到、中間，智多而定少，是處非樂。既非正地，是故不得受初禪之名。
Answer: Dhyāna is called a forest of merits. The desire realm and preliminary stages do not yet have the dharma of the forest of merits, so although they arise earlier, they are not called the First Dhyāna. Furthermore, the Mahāyāna states that in the desire realm, preliminary stage, and intermediate stage, there is more wisdom but less concentration, and these are not places of joy. Since they are not proper grounds, they do not receive the name of First Dhyāna.
復次，言初禪者，亦名有覺有觀三昧，為有人疑言覺觀心中無定，是故佛說覺觀三昧。《地持論》說：「名覺觀俱禪。」此禪發時，必與覺觀俱發，亦名聖說法定。此定內有覺觀語言道未斷故，與說法之名，如是等種種名字不同。
Furthermore, the First Dhyāna is also called samādhi with initial and sustained thought. Because some people doubt that there can be concentration in a mind with initial and sustained thought, the Buddha taught about the samādhi with initial and sustained thought. The Bodhisattvabhūmi Śāstra states: "It is called dhyāna accompanied by initial and sustained thought." When this dhyāna arises, it necessarily arises together with initial and sustained thought. It is also called the noble's concentration for teaching the Dharma. Because the path of verbal expression through initial and sustained thought has not yet been cut off within this concentration, it is given the name of "teaching the Dharma." There are various such different names for it.
第二、明修習，復開為二：前明所修之法，後辨能修之心。
Second, regarding the explanation of practice, it is further divided into two parts: first, clarifying the method to be practiced, and later, distinguishing the mind that practices.
第一、明所修法者，即是阿那波那，為修習根本初禪之法。就中即有三意：一、釋息名；二、辨息相；三、明用息不同。
First, regarding the method to be practiced, it is ānāpāna, which is the fundamental method for cultivating the First Dhyāna. Within this, there are three aspects: 1. Explanation of the name of the breath; 2. Distinguishing the characteristics of the breath; 3. Clarifying the different uses of the breath.
第一、所言阿那波那者，此是外國語，秦言阿那為入息，波那為出息。《安般守意三昧經》言：「安之言生，般之言滅。」若約息生滅明，義如上說；若約心生滅為語，是則不定。今用入出息為正番。
First, regarding the term ānāpāna, this is a foreign language term. In Qin language, āna means inhalation, and pāna means exhalation. The Ānāpānasmṛti Sūtra states: "An means arising, pan means ceasing." If we explain it in terms of the arising and ceasing of breath, the meaning is as stated above; if we speak of it in terms of the arising and ceasing of mind, then it is not fixed. Here, we use inhalation and exhalation as the correct translation.
二、辨息相中有四：一、風；二、喘；三、氣；四、息。分別四種之相，具如調息中說。但數風則散，數喘則結，數氣則勞，數息則定。行者應當捨三存息，善取不聲不結，綿綿若存若亡之相而用之。
Second, regarding the distinction of breath characteristics, there are four types: 1. Wind; 2. Panting; 3. Qi; 4. Breath. The characteristics of these four types are explained in detail in the section on breath regulation. However, counting wind leads to scattering, counting panting leads to congestion, counting qi leads to fatigue, and counting breath leads to concentration. Practitioners should abandon the first three and retain the breath, skillfully grasping the characteristics of being soundless, unconstricted, subtle, and seemingly present yet absent, and use it accordingly.
三、明用息不同者，一師教繫心數出息。所以者何？數出息則氣不急，身不脹滿，身心輕利，易入三昧。有師教數入息，何故爾？數入息：一者、易入定，隨息內歛故；二、斷外境故；三、易見內三十六物故；四、身力輕盛故；五、內實息貪恚故。有如是等勝利非一，應數入息。有師教數入出無在，但取所便而數。無的偏用，隨人心安，入定無過，即用三師所論，皆不許出入一時俱數。何以故？以有息遮病，生在喉中，猶如草葉，吐則不出，咽則不入，此患生故。又師依四時用數，今所未詳。
Third, regarding the different uses of the breath, one teacher instructs to focus the mind on counting the out-breath. Why? Counting the out-breath prevents the qi from becoming urgent, the body from becoming bloated, and makes the body and mind light and agile, making it easier to enter samādhi. Another teacher instructs to count the in-breath. Why? Counting the in-breath: 1) makes it easier to enter concentration, as it follows the inward gathering of the breath; 2) cuts off external objects; 3) makes it easier to see the internal thirty-six objects; 4) makes the body's strength light and abundant; 5) internally calms greed and anger. There are many such benefits, so one should count the in-breath. Some teachers instruct to count both inhalation and exhalation without preference, simply counting whichever is convenient. There is no fixed one-sided use; follow what makes the mind peaceful, and there will be no fault in entering concentration. Using the theories of these three teachers, none allow counting both inhalation and exhalation simultaneously. Why? Because there is an obstruction illness of the breath that arises in the throat, like a blade of grass - if you try to spit it out it won't come out, if you try to swallow it won't go down, and this trouble arises. Also, some teachers use counting according to the four seasons, but this is not yet clear to us now.
第二、明能數之心，亦為三意：一、明能數之心；二、明轉緣；三、料揀。
Second, regarding the mind that counts, there are also three aspects: 1. Clarifying the mind that counts; 2. Explaining the shifting of focus; 3. Analysis and discrimination.
一、明能數之心者，以細念之心攝心對息，從一至十，令心不散，故名數息。若數不滿十，名數減；若至十一，名數增。然增減之數，並非得定之道。若從一至十，恒具十，無有間一之失，故名數法成就。若於中間心竊異緣，數法則亂，是故心覺散亂義強。若以一為數者，一則無間。若有異緣，便不時覺。是以但緣一息，不能除亂。若過十者，更一法起，一心緣二，即有亂生，故名為增。夫數息者，但細心約息記數而已，不得多取數相。若息多，則氣滿腹脹體急，坐欲不安。
First, regarding the mind that counts, when counting the breath, one uses a subtle mindfulness to focus the mind on the breath, counting from one to ten, preventing the mind from scattering. This is called counting the breath. If the count does not reach ten, it is called "reduced counting"; if it reaches eleven, it is called "increased counting". However, increased or decreased counting is not the way to attain concentration. If one can count from one to ten consistently, without missing a single count, it is called "perfection of the counting method". If during this process the mind secretly shifts to other objects, the counting method becomes disordered, thus the meaning of being aware of scattering and confusion is strong. If one uses only one as the count, there is no interval. If there are other objects of focus, one does not become aware in time. Therefore, focusing on just one breath cannot eliminate confusion. If one goes beyond ten, another method arises, and the mind focuses on two things, leading to confusion, hence it is called "increased". In breath counting, one should only use subtle mindfulness to count the breaths, and should not grasp too much at the characteristics of counting. If there are too many breaths, the qi will fill up, the abdomen will bloat, the body will become tense, and sitting will become uncomfortable.
二、轉緣者，初數於息，覺息微微，當置數息，便隨於息，任運出入。若心欲靜，便捨隨，凝心止住。心若闇忽，即便靜照色息。心若浮動，即便捨觀歸數及隨止也，是故名還。心不馳蕩，凝神寂慮，故名為淨。行者若能如是善巧攝錄，心則易定。
Second, regarding shifting focus, initially one counts the breaths. When one becomes aware that the breath is becoming subtle, one should set aside counting and simply follow the breath, allowing it to naturally flow in and out. If the mind becomes calm, one should abandon following and concentrate on staying still. If the mind becomes dull or confused, one should quietly observe the form and breath. If the mind becomes agitated, one should abandon observation and return to counting, following, and stopping. This is called returning. When the mind does not wander, and one's spirit is concentrated and thoughts are quiet, this is called purification. If practitioners can skillfully control their mind in this way, it becomes easy to attain concentration.
第三、料揀息為初門者。
Third, analyzing breath as the initial gateway.
問曰：一切法門悉可為初，何故但說阿那波那以為初門？
Question: All dharma gates can be the initial one, so why is only ānāpāna spoken of as the initial gateway?
答曰：不然。今依佛教，如經說：「阿那波那是三世諸佛入道初門。」是故釋迦初詣道樹，欲習佛法，內思安般，一數，二隨，乃至還、淨，具如《瑞應經》所說。
Answer: Not so. Now, according to the Buddha's teaching, as the sutra says: "Ānāpāna is the initial gateway for entering the path of all Buddhas of the three times." Therefore, when Śākyamuni first approached the Bodhi tree, wishing to practice the Buddha's Dharma, he internally contemplated on ānāpāna, first counting, then following, up to returning and purifying, as fully described in the Auspicious Response Sutra.
復次，提婆初出世時，伏外道已，諸人信敬，度人出家，不可稱數。於是大集在家、出家七眾弟子及剎利、婆羅門等，大眾之中，昇師子座，淚下如雨。爾時，大眾皆悉默念：「將非佛法欲滅，外道復興邪？將非國大擾亂，疫病流行邪？」菩薩爾時知大眾心念，以白㲲巾拭淚，更整容服，舉右手而言：「亦非佛法欲滅，外道將興，非國不安，疫病流行，但傷佛日潛輝，賢聖月沒，袈裟之中空無所有耳。」于時大眾聞此語已，各自感傷，發聲大哭。爾時，飛鳥雜類在虛空中，繽紛亂墜，皆悉悲鳴。爾時，菩薩以慈軟音安慰大眾，而說偈言：
At that time, the Bodhisattva comforted the great assembly with a kind and gentle voice, and spoke this verse:
佛日常在世， 無目不見耳， 賢聖月不沒， 障礙故不見。 若能淨膚翳， 當自得覩見， 何為沒憂海， 癡醉如嬰兒？
The Buddha's sun is always in the world, Only those without eyes cannot see it. The moon of the sages never sets, It's unseen due to obstructions. If one can clear away the film on the eyes, One will naturally be able to see. Why sink into an ocean of worry, Intoxicated like an infant?
爾時，大眾聞菩薩慈音，心各醒悟，攝心安坐，寂然無聲，諦觀菩薩，咸欲聞法。爾時，菩薩普告大眾而說偈言：
At that time, the great assembly heard the Bodhisattva's compassionate voice, and each of their minds awakened. They composed themselves and sat peacefully, silent and still, earnestly observing the Bodhisattva, all wishing to hear the Dharma. At that time, the Bodhisattva addressed the great assembly and spoke this verse:
佛說甘露門， 名阿那波那， 於諸法門中， 第一安隱道。 因緣次第起， 不雜諸妄想， 譬如種石榴， 芽莖次第生。 華實及色味， 自然非可作， 時至時自證， 非如脂粉色。 汝等調熟地， 惠汝石榴種， 令心入甘露， 道法次第生。
The Buddha spoke of the ambrosia gate, Named ānāpāna, Among all dharma gates, It is the foremost path of peace and safety.
Causes and conditions arise in sequence, Not mixed with various delusions, Like planting a pomegranate, Sprouts and stems grow in order.
Flowers, fruits, colors, and flavors, Naturally cannot be fabricated, When the time comes, one realizes by oneself, Not like the color of rouge and powder.
You all cultivate and ripen the ground, I bestow upon you the pomegranate seed, Let your mind enter the ambrosia, The Dharma path will grow in sequence.
從此以來，西國法師相傳不絕，多以此法為學道之初。若四依大士、六通菩薩說法度人，此為首唱，豈非入道初門？末代相承，說法教授自不修禪，既無內道，出言即便破人修定，若觀提婆之說，乃以禪定為要。世人顛倒，實可哀哉！
From this time onwards, the Dharma masters of the Western countries have passed down this teaching without interruption, often using this method as the beginning of learning the Way. When the Four Reliances (great beings) and Six Powers (bodhisattvas) teach the Dharma and guide people, this is the first thing they proclaim. How could it not be the initial gateway to entering the path? In later generations, those who inherit and transmit the teachings often instruct without practicing meditation themselves. Having no inner path, they immediately criticize others for practicing concentration when they speak. If we observe Āryadeva's teachings, he considers meditation to be essential. The people of this world are truly upside-down, and this is indeed lamentable!
復有人言：「禪法一向不得處眾說之。」敬尋提婆在大眾中廣說禪定，今時豈頓杜口？但不得言：「我證是法，某證是法，及禪祕密微妙境界。」向人說此，獲罪不輕。
Some people say: "The methods of meditation should never be spoken of in public." However, respectfully examining Āryadeva's teachings, we see that he extensively discussed meditation in large gatherings. How could we completely close our mouths about it now? But one should not say: "I have attained this dharma," or "So-and-so has attained this dharma," or speak of the secret and subtle realms of meditation. To speak of these things to others would incur no small offense.
第三、明證禪相，通方便論證自有三階：一、證欲界定相；二、證未到定相；三、正明證初禪相。一、明證欲界定，自有二意：一、正明證相；二、明得失。
Third, explaining the characteristics of attaining meditative states, there are three general stages in terms of skillful means and realization: 1. Characteristics of attaining the concentration of the desire realm; 2. Characteristics of attaining the concentration of the form realm's threshold; 3. Directly explaining the characteristics of attaining the first dhyāna. Regarding the explanation of attaining the concentration of the desire realm, there are two aspects: 1. Directly explaining the characteristics of attainment; 2. Explaining the gains and losses.
今說欲界中自有三：一、麁住心；二、細住心；三、證欲界定。
Now, in the desire realm, there are three aspects: 1. Coarse abiding mind; 2. Subtle abiding mind; 3. Attaining concentration in the desire realm.
一、麁住相者，因前息道諸方便修習，心漸虛凝，不復緣慮，名為麁住。細住相者，於後其心泯泯轉細，即是細住心。當得此麁細住時，或將得時，必有持身法起。此法發時，身心自然正直，坐不疲倦，如物持身，若好持身，但微微扶助身力而已。若是麁持身者，堅急勁強，來則苦急堅強，去則寬緩困人。此非好法。心既細已，於覺心自然明淨，與定相應，定法持心，任運不動，從淺入深，或經一坐，無分散意，所以說此名欲界定。入此定時，欲界報身相未盡故。
- Characteristics of coarse abiding: Due to the various skillful means of practicing the breath method mentioned earlier, the mind gradually becomes empty and concentrated, no longer engaging in discursive thoughts. This is called coarse abiding.
- Characteristics of subtle abiding: Subsequently, the mind becomes increasingly subtle and refined. This is called subtle abiding.
When one attains these coarse and subtle abiding states, or is about to attain them, a method of supporting the body will naturally arise. When this method manifests, the body and mind naturally become upright, and one can sit without fatigue, as if something is supporting the body. If it's a good method of supporting the body, it will only slightly assist the body's strength. If it's a coarse method of supporting the body, it will be rigid, tight, and forceful. When it comes, it will be painful, tight, and strong; when it goes, it will leave one loose and exhausted. This is not a good method.
Once the mind has become subtle, the aware mind naturally becomes clear and pure, corresponding with concentration. The method of concentration supports the mind, which remains naturally motionless. One progresses from shallow to deep, perhaps maintaining focus for an entire sitting without scattered thoughts. This is why it's called concentration of the desire realm. When entering this concentration, the characteristics of the body of the desire realm have not yet been fully transcended.
二、明得失者，入欲界定，法心既淺，未有支持，難得易失。易失因緣，是事須識。失定有二種：一、從外緣失，謂得定時，不善用心，內外方便，中途違犯，則退失禪定。復次，若行者當得定時，或向人說，或現定相，令他知覺，或卒有事緣相壞，如是等種種外事，於中不覺不識，障法既生，則便失定。若能將護，本得不失，障不得生，故名為得。二者、約內論得失者，有六種法能失禪定：一、希望心；二、疑心；三、驚怖；四、大喜；五、重愛；六、憂悔。未得禪有一，謂希望心。入禪有四，謂疑、怖、喜、愛。出禪多有憂悔，此則能破定心令退失。若通論此六，皆得在未入住出中。俱有此六法，能退失定；若能離此六法，即易得定。以不失故，名得也。此雖近事，若不說者，則人不知。若善取其意，則知遮障。
Secondly, regarding gains and losses from an internal perspective, there are six factors that can cause one to lose meditative concentration:
- A mind of expectation
- A doubtful mind
- Fear
- Great joy
- Strong attachment
- Worry and regret
Before attaining meditation, there is one factor: the mind of expectation. During meditation, there are four: doubt, fear, joy, and attachment. After exiting meditation, worry and regret often arise. These can break the concentrated mind and cause regression. If we consider all six factors broadly, they can occur before entering, during, and after exiting meditation. The presence of these six factors can cause one to lose concentration; if one can avoid these six factors, it becomes easy to attain concentration. Not losing concentration is what we call attainment. Although these are simple matters, if not explained, people would not know. If one can grasp their meaning well, then one will understand how to prevent obstacles.
二、明證未到地定相，因此欲界定後，身心泯然虛豁，失於欲界之身，坐中不見頭手床敷，猶若虛空，此是未到地定。所言未到地者，此地能生初禪故，即是初禪方便定，亦名未來禪，亦名忽然湛心。證此定時，不無淺深之相，今不具明。
Secondly, explaining the characteristics of attaining the concentration of the form realm's threshold: After the concentration of the desire realm, the body and mind become completely empty and vast, losing the sense of the desire realm body. While sitting, one does not see their head, hands, or the seat, as if in empty space. This is the concentration of the form realm's threshold. The term "threshold" refers to the state that can give rise to the first dhyāna, thus it is the preparatory concentration for the first dhyāna. It is also called the "future dhyāna" or "sudden tranquil mind." When attaining this concentration, there are varying degrees of depth, which will not be explained in detail here.
復次，此等定中，或有邪偽，行者應證，其相非一，略出二事：一、定心過明；二者、過暗。並是邪定。明者，入定時見外境界青、黃、赤、白，或見日月星辰、宮殿等事，或一時日乃至七日不出禪定，見一切事，如得神通，此為邪，當急去之。二者、若入此定，暗忽無所覺知，如眠熟不異，即是無心想法，能令行人生顛倒心，當急却之。此則略說邪定之相，是中妨難，非可具以文傳。
Furthermore, in these states of concentration, there may be false or deceptive experiences. Practitioners should be aware of these, as their characteristics are not singular. We will briefly outline two types: 1. Overly bright concentration mind; 2. Overly dark concentration mind. Both of these are false concentrations.
- Brightness: When entering concentration, one sees external realms of blue, yellow, red, and white, or sees the sun, moon, stars, palaces, and other such things. Or for one day up to seven days, one doesn't come out of meditation and sees all things as if having attained supernatural powers. This is false and should be urgently abandoned.
- Darkness: If upon entering this concentration, one suddenly becomes unaware and unknowing, just like being in a deep sleep, this is a state of no mind or thought. It can cause practitioners to develop inverted thinking and should be urgently rejected.
This is a brief explanation of the characteristics of false concentration. The obstacles and difficulties within this are not something that can be fully conveyed through text.
復次，若依《成論》、《毘曇》分別二定，為不便也。今依尊者瞿沙所明分別二定有異，亦應無失。具如前引《摩訶衍》中釋，而多見坐人證定之時，實有兩種定相不同，是故今說欲界、未到二定各異。
Furthermore, if we rely on the Cheng Lun and Abhidharma to differentiate the two concentrations, it would be inconvenient. Now, following the explanation of the Venerable Ghosa in differentiating the two concentrations as distinct, there should be no error. As previously cited in the Mahayana explanation, when many practitioners attain concentration while sitting, there are indeed two different types of concentration characteristics. Therefore, we now explain the desire realm concentration and the threshold concentration as distinct.
第三、明證初禪相，自有六種：一、名初禪發相；二、明支；三、明因果體用；四、明淺深；五、明進退；六、明功德。
Thirdly, explaining the characteristics of attaining the first dhyāna, there are six aspects:
- Initial manifestation of the first dhyāna
- Factors of the first dhyāna
- Cause and effect, essence and function
- Depth and shallowness
- Progress and regression
- Merits of the first dhyāna
第一、正明初禪發相中，復為四意：一、正明初禪發相；二、簡非禪之法；三、釋發因緣；四、分別邪正。
The first aspect, explaining the initial manifestation of the first dhyāna, is further divided into four points:
- Correctly explaining the initial manifestation of the first dhyāna
- Distinguishing non-meditative phenomena
- Explaining the causes and conditions of manifestation
- Differentiating between correct and incorrect
第一、初禪發相者，行者於未到地中證十六觸成就，即是初禪發相。云何是證？若行者於未到地中，入定漸深，身心虛寂，不見內外，或經一日乃至七日，或一月乃至一年，若定心不壞，守護增長，於此定中忽覺身心凝然，運運而動，當動之時，還覺漸漸有身，如雲、如影動發，或從上發，或從下發，或從腰發，漸漸遍身。上發多退，下發多進，動觸發時，功德無量。
Firstly, regarding the manifestation of the first dhyāna: When a practitioner in the threshold state realizes the sixteen touches, this is the manifestation of the first dhyāna. What does this realization entail? If a practitioner in the threshold state enters deeper into concentration, their body and mind become empty and quiet, not perceiving inside or outside. This may last for one day up to seven days, or one month up to one year. If the concentrated mind remains undisturbed, is protected and grows, then suddenly within this concentration, one becomes aware of the body and mind becoming still, yet moving subtly. At the moment of movement, one gradually regains awareness of the body, like clouds or shadows moving and manifesting. It may start from above, below, or from the waist, gradually spreading throughout the body. Starting from above often leads to regression, while starting from below often leads to progress. When the movement touch manifests, the merits are immeasurable.
略說十種善法眷屬與動俱起。其十者何？一、定；二、空；三、明淨；四、喜悅；五、樂；六、善心生；七、知見明了；八、無累解脫；九、境界現前；十、心調柔軟。如是十法，與動俱生，名動眷屬勝妙功德莊嚴動法。若具分別，則難可盡，此則略說初動觸相。如是或經一日，或經十日，或一月四月，如是一年，此事既過，復有餘觸次第而發，故名初禪。
Briefly explaining the ten types of wholesome dharmas that arise together with the movement. What are these ten? 1. Concentration; 2. Emptiness; 3. Clarity and purity; 4. Joy; 5. Bliss; 6. Arising of wholesome mind; 7. Clear knowledge and vision; 8. Liberation without hindrances; 9. Manifestation of objects; 10. Softness and pliability of mind. These ten dharmas arise together with the movement, and are called the excellent merits and virtues adorning the dharma of movement, which are companions to the movement. If explained in detail, it would be difficult to exhaust. This is a brief explanation of the initial characteristics of the movement touch. This may last for one day, or ten days, or one month to four months, up to one year. After this experience passes, other touches manifest in sequence, hence it is called the first dhyāna.
餘觸發者，謂八觸也：一、動；二、痒；三、涼；四、暖；五、輕；六、重；七、澁；八、滑。
The other touches that manifest are the eight touches: 1. Movement; 2. Itching; 3. Coolness; 4. Warmth; 5. Lightness; 6. Heaviness; 7. Roughness; 8. Smoothness.
復有八觸，謂：一、掉；二、猗；三、冷；四、熱；五、浮；六、沈；七、堅；八、軟。此八觸與前相雖同，而細分別不無小異，更別出名目，足前合為十六觸。此十六種觸發時，悉有善法功德眷屬，如前動觸中說。行者因未到地，發如是等種種諸觸功德善法，故名初禪初發。並是色界清淨四大，依欲界身中而發，故《摩訶衍》云色界四大造色，著欲界身中。
問曰：二十七觸何故有去取？復出異觸名料簡(云云)。
第二、料簡非禪之相者。
問曰：行者於初坐中未得定心，亦發如是冷、暖、動等觸，既無如上所說功德之事，有人言：「此是病法起。」所以者何？如重、澁等，是地大病生；如輕、動觸，是風大病生；如熱、痒等觸，是火大病生；如冷、滑等觸，是水大病生。復次，因暖、熱、痒等，生貪欲蓋；因重、滑、沈等觸，生睡眠蓋；因動、浮、冷等，生掉悔蓋；因強、澁等，生疑蓋；又因重、堅、澁等，生瞋蓋。當知觸等發時，能令四大發病，及生五蓋障法。或言是魔所作，若發動時，如上。過上所說，皆魔觸發，云何以此為初禪耶？
答曰：不然。若如汝向所說觸發之相，此是生病生蓋之觸。若如上說及增者，亦是魔觸發相。今說不爾，若未得未到地定，而先發觸者，多是病觸，是生蓋及魔所作。若觸發時，無如上所說十種功德眷屬者，亦是病觸生蓋及魔觸也。今所說觸發者，要因未到地定發，亦具足有諸功德眷屬俱發，故以此為初禪發相，何可疑哉？
問曰：未到地前發觸，但是生病生蓋及魔觸，亦有治病除蓋非魔觸不？
答曰：亦有此義。
問曰：若爾，與初禪觸復云何異？
答曰：有異。欲界雖有治病除蓋及非魔觸，而非初禪觸者，此猶是欲界中四大色法，不能發定，無諸功德支林善法，故不名初禪。此則略出欲界善、不善觸相，但行人初坐，或有證此一兩，或都不證。然既有此法，故略出之耳。
問曰：未到地中亦發欲界善、不善觸不？
答曰：非無此義。
三、明禪發因緣有二：一者、從初修禪以來，不計勤苦，既有善心，功力成就，自然感報，如《法華》中說：「隨功賞賜，乃至禪定、根、力等事。」復次，有師言：「是十善相應。」此意難見。二者、色界五陰住在欲界身中，麁細相違，故有掉、動八觸等事。譬如世人憂愁煩惱，內起結滯，壅塞不通，令四大受諸熱惱，從心而生，乃至得病至死，不從外來而有苦也。今此禪中有觸樂之事，亦從心有，由數息故，使心軟細，修諸定法，色界定法住在欲界身中，色定之法與欲界報身相觸，故有十六觸次第而生，亦不從外來而能覺知，故名為觸。
此八雖有十六，並約四大而發，因四大生：地中四者，重、沈、堅、澁；水中四者，涼、冷、軟、滑；火中四者，暖、熱、猗、痒；風中四者，動、掉、輕、浮。故《金光明》云：「地水二蛇，其性沈下；風火二蛇，性輕上昇。」
問：若因四大，但應有四，何得十六？
答曰：相兼故得爾。如熱是火體，兼水故有暖，兼風故有痒，兼地故有猗，兼三之時，失本熱相，故說有四。餘三大各兼三義，類此可知。復次，此十六觸各有十種功德善法，合則有一百六十法，而初坐發法之人未必發盡，或發三五，故略出之。
問曰：此八觸為當發有次第？為無次第？諸觸之中，先發何等？
答曰：若論其次第，亦無定前後。雖四大因緣合時，強者先發，而多見有人從動而發，事如前釋。
四者、辨邪正之相，具如前內方便中驗善惡根性相明虛實中說，是中應廣分別。
第二、明支義，亦開為三：一、釋支名；二、釋支義；三、辨支相。
第一、釋支名者，初禪有五支：一、覺支；二、觀支；三、喜支；四、樂支；五、一心支。覺者初心覺悟，名為覺。觀者，後細心分別，名為觀。慶悅之心，名為喜。恬澹之心，名為樂。寂然不散，名一心。所以制五支者，若對不善，即為破五欲、五蓋；若對善法，即對行五法。故《釋論》云：「離五蓋，行五法，具五支，入初禪。」
第二、釋支義者，如《纓絡經》說：「禪名支林。」此即據總別之明義也。言支者，支離為義。如因樹根莖，則有枝條。根莖是一，枝條有異。禪中支義亦爾，從一定心出生五支，此是總中別義。所言林者，如林因眾多樹，得有林名。禪義亦爾，五支和合，總受禪稱。此即據別中之總，故知若說禪，即知有五支，如聞林名，必知有樹及以枝條。復次，有人言：「枝持為義。」如欲界、未到地中雖有單靜定心，未有覺觀等五支共相枝持，則定心淺薄易失。若得初禪，即有覺觀等法，則定心安隱，牢固難壞。
三、辨支相。若數人辨相，正約二十二心數去取辨五支相，具出彼義(云云)。今家所明，略為二：一者、別；二者、通。
一、別釋五支相者。云何名覺？覺名觸覺，有二種：一、成禪覺；二、壞禪覺。如有風，能成雨，有風能壞雨，如上所說。十六觸中，一觸有十種善法眷屬安隱莊嚴者，是成禪覺，如上說。一觸有二十惡法，是壞禪覺。復次，覺者，覺屬身根，為身有情，異乎木石，所以對觸故生覺。如經說見聞覺知義。見屬於眼，聞屬於耳，鼻、觸覺屬於身，知屬於意，亦對舌也，有增用故。
問曰：如經中說六觸因緣生受，何得覺觸但屬於身耶？
答曰：此對通說。若通時，見中亦說聞，餘義類爾。今就別義論覺支者，正對身也。於未到定中發十六觸，觸於身根生識，覺前觸相，故名覺支。
復次，覺名驚悟。行者得初禪，未曾所得善法諸功德故，心大驚悟。昔常為欲火所燒，得初禪時，如人入清涼池。但此覺生時，與欲界身根生覺有異。何以故？與定等善法一時俱發。是以偈言：「如貧得寶藏，大喜覺動心。」故言初心麁念名為覺。此與數人明義，應有小異。料簡(云云)。
二、釋觀支者，後細心分別，名為觀。既分別觸發已，正念之心思量分別，向觸生時，與欲界中善法及未到等法大有異。所以者何？於此觸中有種種善法珍寶，與觸俱發，欲界所無。復次，分別者，分別十六觸中法寶之相亦不同，知麁則離，知善則修，此細心分別，故名觀支，故經說：「分別則為觀。」
問曰：若爾，覺有何等異？
答曰：如論說：「麁心在緣，名為覺；細心分別，名為觀。」
又問：如《毘曇》中說：「覺觀在一心中。」今云何為二？
答曰：二法雖在一心，二相不俱，謂覺時觀不明了，觀時覺不明了。譬如撞鐘，鐘聲雖一，而麁細有異。一心中覺觀亦如是。復次，身根、身識相應，名為覺；意根、意識相應，名為觀。身識是外鈍，故名麁；意識是內利，故能分別名細。此雖同緣一觸，而二相不俱，故為觀支。
三、明喜支者，見細心分別思量，覺知十六觸等微妙珍寶，昔所未逢，是以心喜慶悅。又知所失欲樂甚少，今得初禪功德，其樂甚多。如是覺觀，利我不少，深心慶悅，踊躍無量，故名喜支。
四、樂支者，行者於歡喜已後，其心恬然，受於觸中之樂，樂法娛心，安隱恬愉，故名樂支。
問曰：喜樂有何異？
答曰：如上覺觀分別，今喜樂亦爾。麁樂名喜，細樂名樂，亦可言麁喜為喜，細喜為樂。復次，喜樂雖俱是歡悅之相，而二相有異。喜根相應，故名喜；樂根相應，故名樂。踊躍心中，故名喜；恬靜心中，故名樂。復次，行者初緣得樂，心生歡喜，未及受樂，名喜；後緣喜情既息，以樂自娛，故名樂。譬如饑人得食，初得歡喜，未及受其味，故名喜；後得食之，方受味中之樂，故名樂。又如三禪有樂而無喜，故知二根有異。
五、一心支者，經久受樂心息，雖有覺觸等事，而心不緣。既無分散，定住寂靜，故名一心支。此則略說初禪五支，次第而發，並據成就，立於支義。
問曰：若爾，約十六觸，一觸皆有五義不？
答曰：實爾，故知初禪對緣即有眾多支也。雖復對觸有多，終不出五支。譬如五陰，若對五根，根根說五，雖復眾多，而不可說言有第六陰。五支亦爾。
二者、約通義明五支即一。覺發時，具有五支義。云何當覺發時，本對於觸，覺觸中冷暖即是覺支，當覺時豈不即分別？知冷異暖，即是觀支。當觸發時，即有喜心，如人見好美色，即生喜悅，不待思量，故論偈說：「大喜覺動心。」觸發之時，必舉體怡解，即是樂支。解發必與定俱，故名覺觀俱三昧，當知即有一心支。此則五支一時而發，不待成就，但於事未顯，故據成而說。別義如前。
問曰：若爾，心便並慮？
答曰：心雖不俱，法並何過？此類如十大地、心王、心數之義。
問曰：若通支有五者，五支應有二十五？
答曰：如佛經中說五陰，一陰有五，五五二十有五，而不乖五陰之義。通五支義亦如是。
第三、明體用，即為二意：一者、明因果；二、明體用。
一、因果者，遠而論之，行內外方便及入未到地等為因，感得初禪為果。今就近釋，但據初禪，自有因果。有人言：「四支為因，後一心支為果。」此即無文。今依《纓絡》解禪支，五支為因，第六默然心為定體，即以體為果。若通論因果，支支相因，悉得辨因果也。
二、明體用，還以默然心為定體，從默然觸更動發起五支，此則為用。何以故？從體起用，用則在後，因則據前。
問曰：因用體果，即無分別。
答曰：不然。雖同據五支明因用，就默然為體果，然義意有異。所以者何？因中五支，為感默然之果。因默然之果，起五支之法。此就默然為體，五支為用。例如三十七品，道前為因，道後為用。
問曰：有時從默然體發勝品五支，後得增勝默然，此義云何？
答曰：若爾，即還應說因果，若無勝品，但是體用。
第四、明淺深者，初禪發時，五支及默然心前後不無麁細之異，故有淺深，應須分別。所以者何？如論云：「佛弟子修諸禪時，有下、中、上，名為三品。離此三品，一品為三，故有九品淺深之相。若細而論，則應有無量品。」外道得定亦有淺深，而不作品說者，以其心麁，於定中不覺故，亦以不修無漏觀慧照了，則心不覺知。
就立品明淺深中，自為二意：一、約同類；二、約異類。一、同類者，如一動觸發時，漸漸覺深，乃至九品；二、約異類者，如動觸謝後，即發餘觸，雖觸相不同，而覺定漸深勝於上。復次，若約五支中明淺深者，亦有二：一、同類者，如觸發五支時，即有淺深之相；二、異類者，若五支次第增長，一一支中亦各自有淺深之相。
問曰：為當要發十六觸等具足，方名初禪，為當亦發一一觸亦名初禪？
答曰：初禪有二種：一、具足；二、不具足。若具發十六觸，此即是具足初禪為勝；若發一兩觸等，亦得名初禪。何以故？以一觸具有十種定法，眷屬五支成就故，但此初禪不名具足。
第五、明進退者，證初禪時，有四種人根性不同：一者、退分；二者、住分；三者、進分；四者、達分。
一、退分者，若人得初禪時，或有因緣，或無因緣，而便退失。失有二種：一者、更修還得；二者、更修不得。所謂過去今世障法起故，末世之中，此退分多。
二、住分者，有人得初禪已，即不退失，定心安隱。住分亦有二種：一者、任運自住；二者、守護乃住。
三、進分者，有人得初禪時，即便進得勝品，乃至進得上地。進有二種：一者、不加功力，任運自進；二者、勤修乃進。
四、達分者，有人得初禪時，於此定中即發見思無漏，達到涅槃。達亦有二種：一者、任運自達；二者、修觀乃達。復次，此四分定中，復有四種人根性不同，如退分中四者：一、自有退退得，九品漸退，乃至併失；二、自有退住得，九品退至八品、七品，便住不失；三、自有退進得，九品退至八品、七品，乃至一品，從一品還進；四者、自有退達得，九品已退，還八、七等品，乃至一品，於其中間忽然發真無漏。餘住分、進分、達分各有四義亦如是。是中或有因放逸障故退，或因懺悔清淨故住、進、達，此義眾多，不可具辨。
第六、明初禪功德者，如前偈說：「已得離婬火，則獲清涼定。」此偈自可為二功德：一者、離過德；二者、善心德。此對止、行二善，亦可類於智、斷二德，故《大集經》云：「初禪者，亦名為離，亦名為具。所言離者，謂離五蓋；所言具者，謂具五支。」
今釋所以得初禪時離貪欲蓋者，欲界之樂麁淺，今得初禪之樂細妙，以勝奪輕，故能離五欲。離瞋者，欲界苦緣逼迫故生瞋，得初禪時，無有諸逼迫，樂境在心，故無瞋。能離睡眠者，得初禪時，身心明淨，定法所持，心不昏亂，觸樂自娛，故不睡也。所以能離掉悔者，禪定持心，任運不動，故能離掉。由掉故有悔，無掉即無悔。離疑者，未得初禪時，疑有定、無定，今親證定，疑心即除，故得離疑，是故得初禪時具有離過之德。得初禪時具足善心功德者，約五支明功德善法，義如前說。復次，若得初禪，即具信、戒、捨、定、聞、慧等善心也。
次明第二禪者，如偈說：
知二法亂心，雖善而應離。如大水澄靜，波蕩亦無見。
譬如人大極，安隱睡眠時，若有喚呼聲，其心大惱亂。
攝心入禪時，以覺觀為惱，是故除覺觀，得入一識處。
內心清淨故，定生得喜樂，得入此二禪，喜勇心大悅。
佛以此偈中，廣明中間禪、二禪相。今明二禪有三義：一者、釋名；二、明修行；三、明證相。
第一、釋名者，次初禪後，故說二禪。既離覺觀，於第二心得勝支功德，故名二禪，亦名無覺無觀三昧。所以者何？得中間禪，斷覺，二禪內淨發，故斷觀，亦名聖默然定。以覺觀語言滅故，故名默然。若得無漏正慧，入此定故，即名聖默然，《地持論》中說名「喜俱禪」。此定生時，與喜俱發故。
第二、修習，即為二：一者、明修習方法；二、明證中間禪。
今明修二禪者，若凡夫人，亦當先修六行，佛弟子多修八聖種。聖種義如前說。六行者，謂於初禪第六默然心中厭離覺觀，觀初禪為下苦，知二法動亂，逼惱定心，故為苦。從覺觀生喜樂定等，故為麁。此覺觀法障二禪內淨，故名障。攀上勝者，二禪內淨安隱，勝初禪覺觀動亂之定。妙者，喜定因內淨而發，是為微妙。出者，若得二禪，即心得出離覺觀等障。復次，行者既知初禪之過障於二禪，今欲遠離，當依三種方便：一、不受不著故得離；二、訶責故得離；三、觀析故得離。譬如世人共事後，見其過失，心欲令去，亦用三法：一者、上人利智不與顏色，前人自去；二者、若不去，應須數責，彼即自去；三者、若不去，當與杖加之，自便去也。若得此三意，可以離初禪覺觀之過。
二者、明中間禪發相。行者既能深心訶責初禪覺觀，覺觀既滅，五支及默然悉謝。以離初禪，二禪未生，於其中間亦有定法，亦得名禪，但不牢固，無支等扶助之法，所以其心蔑蔑屑屑。然諸師多說為轉寂，心轉初禪默然也。《釋論》說名觀相應，此定以六行觀為體，住此定中。若離六行觀者，則多生憂悔。憂悔心生，則永不發二禪，乃至轉寂亦失，或時還更發初禪，或時合初禪亦失。因是無法自居，到此定時，為山之功而少一簣，當善自慎。經中說為無覺有觀三昧，初禪及默然已謝，但住觀相應心中，修二禪故。
第三、明二禪發相，亦開為六意：一者、明禪發；二、明支義；三、明因果體用；四、明淺深；五、明進退；六、明功德。
第一、明二禪發相者，行者於中間禪心不憂悔，一心加功，專精不止，於後其心澹然澄靜，無有分散，名未到地。故論偈云「得入一識處」，即是二禪方便定發。
問曰：如論中唯說初禪前有未到地，今二禪前何故復說有未到地？
答曰：論總明，故說一。若《舍利弗毘曇》說，有四未到地、四中間禪，今用此義故，更說有未到地及中間也。經久不失不退，專心不止，於後其心豁然明淨皎潔，定心與喜俱發。亦如人從暗室中出，見外日月光明，其心豁然明亮。內淨十種功德眷屬俱發之義，具如初禪發相，但以從內淨定俱發為異耳。
復次，二禪喜樂等發，不從外來，一心澄淨大喜，美妙清淨，勝初禪故，論云：「內心清淨故，定生得喜樂，得入此二禪，喜勇心大悅。」云何名為內淨？遠而言之，對外塵故，說內淨；近而言之，對內垢故，說內淨。所以者何？如初禪中得觸樂時，身即明淨，兼令心淨。觸是身識相應，故名外淨。今待初禪外淨，故說二禪心識相應為內淨，亦令身淨，淨身故，名外淨。內淨是心淨，淨從心出，令身亦淨，故言內淨。今言待內垢，故說內淨者，初禪之中，心為覺觀所動，故名為內垢。今得二禪，內心無有覺觀之垢，故名為內淨。言定生得喜樂者，上於初禪說離生，今此說定生，義意云何？正言初禪離欲界，生色界定法故，二禪既無此義，但說定生。
問曰：若爾，虛空定亦應說離生邪？
答曰：不然。前已受名，故不應重說。又且虛空離色界，但發定之時而無支林等法生，故不說離生。
問曰：初禪亦有喜樂，與此何異？
答曰：彼從覺觀生喜樂，與身識相應。此中喜樂從內心生，還與意識相應，以此為異。
二、明支義者，二禪有四支：一、內淨；二、喜；三、樂；四、一心。今明支義，例有通、別。支持、支離之義，類如前說。一、所言內淨支者，既離覺觀，依內淨心發定，皎潔分明，無有垢穢，故名內淨支。二、喜支者，定與喜俱發，行者深心自慶，於內心生喜、定等十種功德善法故，悅豫無量，故名喜支。三、樂支者，行者受於喜中之樂，恬澹悅怡，綿綿美快，故名樂支。四、一心支者，受樂心息，既不緣定內喜樂，復不緣外念思想，一心不動，故名一心支。
問曰：《纓絡經》何得於一心前立猗支邪？
答曰：猶是內淨，於喜樂後，立異名說。所以者何？猗名為縱，縱名為任，既內無垢累，猗任自在，不慮聲刺及覺觀所牽，故言猗。
問曰：《大集經》中何故但立三支，無內淨邪？
答曰：彼經以存略不說。二禪名為喜俱定，既離覺觀說喜，必知有內淨定。
通、別立支之意，類前可知。
三、明體用因果者，如《纓絡經》說二禪四支為因，第五默然心為定體，翻覆明因果體用之義，不異初禪。
四、明淺深者，例如初禪，從初品乃至次第發勝品，此為淺深之相，可見，今不別明。
第五、明進退之義，例如初禪。
六、明功德中，即還為二意：一者、離過德；二者、善心德。故《大集經》云：「二禪者，亦名為離，亦名為具。所言離者，離五蓋；所言具者，謂具四支。」若言離過者，離覺觀過。具者，從內淨喜心具足，生信、敬、慚、愧等及六善法也。
次明第三禪相。禪義如偈說：
攝心第一定， 寂然無所見。 患苦欲棄之， 亦如捨覺觀。 由愛故有苦， 失喜則生憂。 離苦樂身安， 捨念及方便。
此偈中具明三禪修證之相。今釋三禪義，亦開為三：一者、釋名；二、明修習；三、明得證。
第一、釋三禪名者，行者於第三心中得五種支林功德定中之善法，故名三禪也。若依《地持論》，名為樂俱禪，此定功德眷屬與遍身樂俱發故，猶是無覺無觀三昧聖默然定之所攝，但名通。於前二禪中已受名，今不重釋。
第二、釋修習三禪方法，如前一行半偈說：「攝心第一定，寂然無所見。患苦欲棄之，亦如捨覺觀。由愛故有苦，失喜則生憂。」此偈廣說訶二禪喜相。今行者觀二禪為過失，欲得三禪時，是中應具足明六行方法，今但略出二禪過罪相六行之義。此二禪定雖從內淨而發，但大喜勇動，定不牢固，類如前說。但誑心念著安隱處，如人知婦是羅剎女，則棄之，不生戀著，一心專念三禪功德，爾時即捨大喜及與默然。當如上用三法遣之：一、不受；二、訶責；三、觀心窮檢。既不受喜，喜及默然則自謝，三禪未生，中間有定亦如是說，但淺深有異，行者是時慎勿憂悔。過同前說。
第三、明三禪發相，亦類前為六意：一、正明三禪發相；二、明支義；三、明因果；四、明淺深；五、明進退；六、明功德。
第一、明三禪發相者，加功不止，一心修習，其心湛然安靜，爾時樂定未發，而不加功力，心自澄靜，即是三禪未到地。於後其心泯然入定，不依內外，與樂俱發。當樂發時，亦有功德眷屬，具如前辨，但無動勇之喜為異，而綿綿之樂從內心而發，心樂美妙，不可為喻。
樂定初生，既未即遍身，中間多有三過：一者、樂定既淺，其心沈沒，少有智慧用；二者、樂定微少，心智勇發，故不安隱；三者、樂定之心與慧力等，綿綿美妙，多生貪著，其心迷醉。故經言：「是樂聖人得捨，餘人捨為難。」三禪欲發，有此三過，則樂定不得增長遍身，行者當善調適。云何調適？當用三法：一者、心若沈沒，當用念、精進、慧等法策起；二者、若心勇發，當念三昧定法攝之；三者、心若迷醉，當念後樂及諸勝妙法門，以自醒悟，令心不著。行者若能善修三法，調適樂定，當知樂法必定增長，遍滿身分，是故經言：「三禪受遍身樂。」
問曰：若樂充滿遍身，身具五根，五根之中，悉有樂不？
答：樂遍身時，身諸毛孔悉皆欣悅。爾時五情雖無外塵發識，而樂法內出，充滿諸根，五根之中，皆悉悅樂，但無外塵對，則不發五識。情依於身，身樂既滿，情得通悅，樂與意識相應，以識內滿故，則遍身而受，所以佛說三禪之樂遍身而受。
復次，初禪樂從外而發，外識相應，意識不相應，內樂不滿；二禪之樂雖從內發，然從喜而生，喜根相應，樂根不相應，樂依於喜，喜尚不遍，況於樂邪？今三禪之樂從內發，以樂為主，內無喜動，念慧因緣，令樂增長遍身，內外充滿，恬愉快樂，世間第一樂中之上，故佛說行慈果報遍淨地中。
問曰：佛說三禪有二時樂：一、受樂；二、快樂。約何義說邪？
答曰：實爾。快樂樂者，樂定初發，未遍身也。受樂樂者，樂既增長，遍身受。譬如石中之泉，從內涌出，盈流於外，遍滿溝渠。三禪之樂亦復如是。
第二、明支義，開為二意：一、明支義；二、明前後不同。今明支者，三禪有五支。其五云何？一、捨；二、念；三、智；四、樂；五、一心。
一、捨支者，得三禪樂定生時，捨喜心不悔，亦得言捨離三過；二、念支者，既得三禪之樂，念用三法守護，令樂增長；三、智支者，善巧三法離三過；四、樂支者，快樂樂遍身受；五、一心支者，受樂心息，一心寂定相貌，並如二禪發相中說。
就此支中，約義自有四意：一者、三為方便支，二為證支。用念、慧、智三支調適樂定，令速得增長遍身，故說為方便支。受身樂、一心二支為證。此二一時發，是三禪之正主也。二者、四是自地立支。一望下地，立慧、念、樂，一心約自地立，捨支約捨下地喜不悔立也。三者、五支通得說作方便支。三如上說，下二何故亦得名方便邪？正言修樂增長，能感後樂故。一心亦爾，復望第六默然定體，五支例得名，因例得名方便。四者、五支通得說為證支。所證樂定時，自然生捨愛念樂定，如母護子，不由人勸，等智自發，籌量調適，五支俱皆屬證。
問曰：若爾，前說並是方便，後說是證得，此意豈不碩相違反邪？
答曰：並有其義，細尋自見。
第二、明支前後不同者，諸經及論各異。立次第，如《成實論》，明五支次第者：捨、念、智、受樂、一心。《阿毘曇》明次第：慧、念、樂、捨、一心。《大集》所出次第者：念、捨、慧、安、定。《纓絡經》中明次第：樂、護、念、智、一心。《釋論》明次第，文則不定，或與《成論》同，或與《纓絡》同。
問曰：何獨此明支次第不定，餘禪不然邪？
答曰：初禪等唯有一樂故，今三禪有二種樂故。由此二樂前後異故，中間迴互不定，是故諸經次第各立不同，而悉有意，必須得所以。
第三、明體用。如《纓絡經》云：「五支為因，第六默然心為體。」
第四、明淺深。
五、明進退，並如前釋。
第六、明功德者，具有離過、善心二德，如《大集經》說：「所言離者，謂離五蓋；具者，謂具五支。」據別，則但三禪獨有離喜過之德，餘義類上可知。
次釋第四禪相，如經偈說：
聖人得能捨， 餘人捨為難。 若能知樂患， 見不動大安。 憂喜先已除， 苦樂今亦斷， 捨念清淨心， 入第四禪中。 第三禪中樂， 無常動故苦， 欲界中斷憂， 初二禪除苦。 是故佛世尊， 第四禪中說， 先已斷憂苦， 今則除苦樂。
今此四行偈，具明修證四禪之相。今釋第四禪，開為三意：一、釋名：二、明修習方法；三、明發相。
第一、釋四禪名者，禪名支林，四禪攬四支成定，於第四心中證得，故名四禪，猶是無覺無觀三昧聖默然攝，亦名不動定。《地持經》說：「名捨俱禪。」此定發時，體無苦樂，與微妙捨受俱發。此定與捨根相應，故名捨俱禪。
第二、明修習方法者，如上一行偈說，是樂「聖人得能捨，餘人捨為難。若能知樂患，見不動大安」。佛此偈具明修四禪方便。所以者何？行者欲得四禪，當應深見三禪過患。云何見過？初欲得樂，一心勤求，大為辛苦，既得守護愛著，是亦為苦。一旦失壞，則復受苦，是故經說：「第三禪中樂，無常動故苦。」又此樂法覆念，令不清淨，行者既深見三禪樂有大苦之患，應一心厭離，求四禪種不動定，爾時於三禪邊地當修六行方法，例如前說，亦應用於三法除遣：一、不著；二、訶責；三、觀析。行此三法，即三禪謝滅，而四禪未到中間，必有定前發，與觀相應等相貌，並如上說，不同憂、喜。過如前說。
第三、釋四禪發相，此如上三行偈說證，例前開為六意：一、正明證四禪；二、明支義；三、明體用；四、明淺深；五、明進退；六、明功德。
第一、明四禪發相。行者因中間禪修行不止，得入未到地，心無動散，即四禪方便定。於後其心豁然開發，定心安隱，出入息斷，定發之時，與捨俱生，無苦無樂，空明寂靜，善法眷屬類如前說，但無事用喜樂動轉之異。爾時心如明鏡不動，亦如淨水無波，絕諸亂想，正念堅固，猶如虛空，是名世間真實禪定，無諸垢染。行者住是定中，心不依善，亦不附惡，無所依倚，無形無質，亦無若干種種色相，而內成就淨色之法。何以得知？若無淨色根本，則不應於定中對因緣時，發種種色，如通四無量心、勝處、一切處變化等色，並依四禪。若以不見諸色謂言無色者，應如虛空處定三種色滅，一切色法悉不得現。今一切色法自在得現，而於定法無所損減者，當知是真色定。譬如明鏡，體是淨色，故隨對諸色，一切得現；若無淨色為本者，終不於虛空中現諸色像。
復次，此四禪種智定一心故，念常清淨，亦名不動定，亦名不動智慧。於此禪中，若欲轉緣學一切事，隨意成就，一切神通變化，霔雨說法，莫不從此定出。如經說：「佛於四禪為根本。」
第二、明支義。四禪有四支：一、不苦不樂支；二、捨支；三、念清淨支；四、一心支。不苦不樂支者，此禪初發與捨受俱發。捨受心數不與苦樂相應，故言不苦不樂支。二、捨支者，既得不苦不樂定，捨下勝樂，不生厭悔。復次，真定以發，未得成就，若心進勝定，則便隨念動轉，不名無動定，是故定發，心不念著，自能捨離，故名捨支。禪定分明，等智照了，故名念清淨支。定心寂靜，雖對眾緣，心無動念，名一心支。若次第明支義，如今說，通而為論，於初一支即具四支。
問曰：何故《大集》明不苦不樂支為第三，此中云何為初？
答曰：前後皆有所以。今約發說，彼據成就而立，例如三禪立樂支，前後不定。
第三、體用者，如《纓絡經》說：「四禪四支為用，第五默然為體。」
第四、淺深。
第五、進退，例上可解。
第六、功德者，四禪亦具離過、善心二種功德，如《大集經》說者：「離五蓋，具四支。」而獨四禪有離憂、喜、苦、樂之過，善心：敬、信、慚、愧等及六善法，悉從不動定四禪而發。功德善根深厚，倍勝於上，類前可解。
問曰：今明行菩薩道應說諸法實相、甚深空定等，何故說於凡夫四禪，世間有漏生死虛誑之法？
答曰：不然。如《釋論》中設問答曰：「是般若波羅蜜論義中但說諸法相空，菩薩云何於空法中能起禪定？答曰：菩薩知諸五欲及五蓋從因緣生、無自性、空無所有，捨之甚易。眾生顛倒因緣，著此欲事，貪少弊樂，而離禪中深妙定樂。菩薩為是眾生故，起慈悲心，修行禪定，繫心緣中，離五欲，除五蓋，入喜初禪。滅覺觀，攝心深入內清淨，得微妙喜，入第二禪。以深喜散定故，離一切喜，得遍滿樂，入第三禪。離一切苦樂，一切憂喜及出入息自斷，以清淨微妙捨而自莊嚴，入第四禪。是菩薩雖知諸法空無相，以眾生不知故，以禪相教化眾生。若有諸法空，是不名為空，亦不應捨五欲而得禪，無捨無得故。今諸法空相亦不可得，不應作是難言：若諸法空，何能得禪？復次，若菩薩不以取相愛著故行禪，如人服藥，欲以除病，不以為美。為戒清淨、智慧成就故行禪。菩薩一一禪中行大慈觀空，於禪無所依止，以五欲麁誑顛倒故，以細微妙虛空法治之，譬如毒能治諸毒。」
復次，《釋論》又說：「譬如國王見子從高崖墜落，恐必定死，即以軟物接之，不令身命損毀。菩薩亦爾，見眾生遠離波若，顛倒墜落，故說四禪空法以接眾生，不令損失法身慧命。」是故今辨行菩薩道，略明四禪，於義無過也。
釋禪波羅蜜次第法門卷第五