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# 首楞嚴義疏注經 9.5

首楞嚴義疏注經 9.5

- **Language:** Classical Chinese

### [9.5](https://indike.org/pramana/in.bauddha.taisho.1799.9.5)

此總明修心之人須假禪定然後發慧，定慧均平方稱靜慮，若不爾者不得名禪，意顯此四位中皆因禪慧。然於其中所伏惑、習差降有異，故分諸天，下自辨釋。或可此文約世間人不修無漏禪定，不發無漏正慧，遂感四禪果報，不能出離。凡夫雖曰修禪，但是有漏六行，事觀不離虛妄，不名禪那。如下文云「此三勝流雖非正修真三摩地」，又云「但能執身不行婬欲」等，又下結云「此皆不了妙覺明心積妄發生，妄有三界」等。

> This generally clarifies that those who cultivate the mind must rely upon meditative absorption and only then give rise to wisdom. When meditative absorption and wisdom are balanced and equal, only then is it called quiet contemplation (dhyāna); if not, it cannot be called dhyāna. The intent shows that in these four stages, all depend on dhyāna and wisdom. However, because the afflictions and habituations subdued within them have hierarchical differences, the various heavens are distinguished; this will be explained below. Or this passage may refer to worldly people who do not cultivate uncorrupted meditative absorption and do not generate uncorrupted correct wisdom, consequently incurring the karmic retributions of the four dhyānas and being unable to escape. Although ordinary beings are said to cultivate dhyāna, it is merely the six practices with outflows; their contemplation of phenomena does not depart from falsehood, and is not called dhyāna. As the text below says: "Although these three superior streams do not correctly cultivate true samādhi," and again: "merely able to restrain their bodies from practicing sexual misconduct," and as it concludes below: "All of these, failing to understand the wondrous, enlightened, luminous mind, accumulate falsehoods to bring them forth, falsely having the three realms," and so forth.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.9.5) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.9.5](https://indike.org/pramana/in.bauddha.taisho.1799.9.5) · Pramāṇa
