釋禪波羅蜜次第法門 10.23

10.23

行者既光明照耀，定心喜樂，倍上所得，是名證初背捨相。所以者何？內骨人未滅故，故名內有色相，見外八種光明及欲界不淨境故，故言以是不淨心觀外色。外色有二種，如欲界不淨，此是不淨外色。八種清淨之色，是出世間色界之色，故名外色。行者見內外不淨色故，背捨欲界，心不喜樂。見八種淨色故，即知根本初禪無明暗蔽，虛誑不實，境界麁劣，即能棄捨，心不染著，故論言：「背是淨潔五欲，離是著心，故名背捨。」

When the practitioner's light shines brightly, and the concentrated mind possesses joy and bliss far exceeding what was attained above, this is called the mark of realizing the first liberation. Why is this? Because the internal skeleton has not yet been eliminated, it is called 'internally possessing the mark of form'; and because one sees the external eight kinds of light and the impure objects of the desire realm, it is said that 'with this impure mind, one contemplates external forms.' There are two kinds of external form: such as the impurities of the desire realm, which are impure external forms; and the eight kinds of pure form, which are forms of the form realm belonging to the supramundane, hence called 'external forms.' Because the practitioner sees internal and external impure forms, they turn away from and abandon the desire realm, their mind finding no joy or delight in it. Because they see the eight kinds of pure form, they immediately know that the fundamental first dhyāna is clouded by ignorance, deceptive, and unreal, with coarse and inferior spheres of experience; thus they are able to abandon it without their mind being tainted by attachment. Therefore the treatise says: 'Turning away from these pure and clean five desires and detaching from this clinging mind is called liberation.'