摩訶止觀 9.31

9.31

原夫正禪不應有邪，所以有者，如服菖蒲，將得藥力而多瞋；服黃精，將得力而多欲。非藥令爾，藥推麁法，麁法將出而盛。若單欲界中，但有邪觸，增病、增蓋，無正功德。若入色定，則動八觸空明十功德。復有百六十邪，不可不識。《大論》云：「有風能成雨，有風能壞雨。」東北雲屯，西南雲散，禪亦如是。八觸十功德，此覺成禪；百六十邪，此覺壞禪。若一法有邪，餘法亦皆染著；譬如一伴為賊，餘皆惡黨。若初觸無邪，餘法皆善也。

Originally, in proper dhyāna there should be no impropriety. The reason it exists is like taking sweet flag: when the potency of the medicine is about to take effect, anger increases; taking Solomon's seal, when its potency is about to take effect, desire increases. It is not that the medicine causes this; the medicine expels coarse elements, and when coarse elements are about to emerge, they flare up. If one is merely in the desire realm, there are only improper touches, increasing illness and increasing hindrances, without proper virtues. If one enters the form-realm concentration, the eight touches and the ten virtues of emptiness, clarity, and so on are activated. There are also the one hundred and sixty improprieties, which one cannot fail to recognize. The Mahāprajñāpāramitopadeśa says: 'There is a wind that can produce rain, and a wind that can destroy rain.' When clouds gather in the northeast, they disperse in the southwest; dhyāna is also like this. With the eight touches and ten virtues, this awareness perfects dhyāna; with the one hundred and sixty improprieties, this awareness ruins dhyāna. If one factor has impropriety, the remaining factors are all tainted; just as if one companion becomes a thief, the rest are all an evil band. If the initial touch is free of impropriety, the remaining factors are all wholesome.