[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 4.4 # 妙法蓮華經玄義 4.4 妙法蓮華經玄義 4.4 - **Language:** Classical Chinese ### [4.4](https://indike.org/pramana/in.bauddha.taisho.1716.4.4) 行者於初禪覺、觀支中，厭離覺、觀，以初禪為苦。麁、障二法動亂定心故苦：從二法生喜、樂，故麁；二法翳上定，故障。二禪異此，名勝、妙、出。總而言之，一、知過不受著，二、訶責，三、析破，得離初禪，是修二禪相。善巧攀厭，則內外皎然，與喜俱發，四支成就。故《論》云：「是故除覺、觀，得入一識處，內心清淨故，定生得喜樂」（云云）。二禪中，既離覺、觀，不得作方便。出定時，修習厭下進上，亦有六行，如棄初禪方法（云云）。爾時，泯然不依內外，與樂俱發，五支成就。故《論》云：「由愛故有苦，失喜則生憂，離苦樂身安，捨念及方便」（云云）。欲厭下進上，亦有六行，如前（云云）。善修故，心豁開明，出入息斷，與捨俱發，空明寂靜，四支成就。若能知樂患，見不動大安。憂喜先已除，苦樂今亦斷（云云）。 > The practitioner, amid the factors of initial thought and sustained thought in the first dhyāna, becomes weary of and departs from initial and sustained thought, taking the first dhyāna as suffering. Because the two dharmas of coarseness and obstruction agitate and disturb the concentrated mind, it is suffering; because joy and pleasure arise from these two dharmas, it is coarse; because the two dharmas screen the higher concentration, it is an obstruction. The second dhyāna is different from this, and is named superior, subtle, and transcendent. In summary: first, knowing the faults and not accepting or clinging to them; second, reproaching; third, analyzing and breaking down; through these one is able to depart from the first dhyāna—such are the characteristics of cultivating the second dhyāna. Through skillful aspiration and revulsion, then internally and externally it is bright and clear, arising together with joy, and the four factors are fulfilled. Therefore the Treatise says: 'Therefore, removing initial and sustained thought, one enters the single-consciousness state; because the internal mind is pure, concentration arises and obtains joy and pleasure,' and so forth. Within the second dhyāna, having already departed from initial and sustained thought, one cannot perform expedients. When emerging from concentration, cultivating revulsion toward the lower and advancement toward the higher also has six practices, like the method of abandoning the first dhyāna, and so forth. At that time, obliterating and relying neither internally nor externally, it arises together with pleasure, and the five factors are fulfilled. Therefore the Treatise says: 'Due to attachment there is suffering; losing joy brings grief; departing from suffering and pleasure, the body is at peace, abandoning mindfulness and expedients,' and so forth. Wishing to feel revulsion toward the lower and advance to the higher also has six practices, as before, and so forth. Through skillful cultivation, the mind opens wide and bright, the inhalation and exhalation cease, arising together with equanimity, empty, bright, and serene, and the four factors are fulfilled. If one can know the faults of pleasure, one sees the great peace of the unmoving. Grief and joy have previously been removed, and suffering and pleasure are now also cut off, and so forth. > — English (machine translation) (machine translation) - [Previous: 4.3](https://indike.org/pramana/in.bauddha.taisho.1716.4.3) - [Next: 4.5](https://indike.org/pramana/in.bauddha.taisho.1716.4.5) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1716.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.4.4) — English, machine translation ## Linked texts (1) - [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916.5.110) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.4.4](https://indike.org/pramana/in.bauddha.taisho.1716.4.4) · Pramāṇa