摩訶止觀 9.29

9.29

若欲界定中發八觸者，悉是邪觸、病煩惱觸，具如《修證》中說，今不論。但約初禪八觸，須簡邪正。何以故？一、是邊地，去欲界近；二、帶欲界心，邪得隨入。如開門戶，賊即得進；鬼入禪中，禪非鬼也。若不識者，正觸壞，唯邪惡在。邪觸者，還約八觸、十功德，明若過、若不及。如動觸起時直爾欝欝，不遲、不疾，身內運動。若薳自急疾，手脚搔擾，是大過；若都不動，如被縛者，是則不及。餘冷、煖等亦如是。

If the eight touches manifest within desire-realm concentration, they are all improper touches, the touches of affliction and illness, as fully explained in the Xiuzheng, and are not discussed here. However, concerning the eight touches of the first dhyāna, one must distinguish the improper from the proper. Why is this? First, it is a borderland, close to the desire realm; second, it carries the mindset of the desire realm, so improprieties can enter in its wake. Just as when doors and windows are open, thieves can gain entry; when ghosts enter into dhyāna, dhyāna is not a ghost. If one does not recognize them, the proper touches are ruined and only the improper and evil remain. As for improper touches, one likewise relies on the eight touches and ten virtues to clarify whether there is excess or deficiency. For instance, when the touch of motion arises, it is simply calm and expansive, neither slow nor fast, moving within the body. If it is excessively hurried and fast, with hands and feet agitated and restless, that is a great excess; if there is no movement at all, like one who is bound, that is a deficiency. The others, such as coldness and warmth, are also like this.