修習止觀坐禪法要 1.104

1.104

四、對治定中細心修止觀。所謂行者先用止觀對破麁亂，亂心既息，即得入定。定心細故，覺身空寂，受於快樂，或利便心發，能以細心取於偏邪之理。若不知定心止息虛誑，必生貪著，若生貪著，執以為實；若知虛誑不實，即愛見二煩惱不起，是為修止。雖復修止，若心猶著愛見，結業不息，爾時應當修觀，觀於定中細心。若不見定中細心，即不執著定見。若不執著定見，則愛見煩惱業悉皆摧滅，是名修觀。此則略說對治定中細心修止觀相。分別止觀方法，並同於前，但以破定見微細之失為異也。

Fourth, cultivating calming and contemplation to counter subtle mind within concentration. That is to say: the practitioner first uses calming and contemplation to counter and break coarse distraction; when the distracted mind has ceased, they immediately attain entry into concentration. Because the mind of concentration is subtle, one senses the body to be empty and tranquil, experiences bliss, or an opportunistic clever mind arises, able to grasp partial and deviant principles with the subtle mind. If one does not know that the calming of the concentration mind is false and deceptive, one will inevitably give rise to greedy attachment; if one gives rise to greedy attachment, one grasps it as real. If one knows it to be false, deceptive, and unreal, then the two afflictions of craving and views do not arise; this is cultivating calming. Although one cultivates calming, if the mind still clings to craving and views, and the karma of fetters does not cease, at that time one should cultivate contemplation, contemplating the subtle mind within concentration. If one does not see the subtle mind within concentration, then one does not grasp views of concentration. If one does not grasp views of concentration, then the afflictions and karma of craving and views are all destroyed; this is called cultivating contemplation. This is a brief explanation of the characteristics of cultivating calming and contemplation to counter subtle mind within concentration. The methods of distinguishing calming and contemplation are all the same as before, differing only in that they break the subtle fault of views of concentration.