釋禪波羅蜜次第法門 10.24

10.24

復次，如《摩訶衍》中說初禪一背捨，當知背捨即是無漏初禪。若是初禪，即便具有五支之義，今當分別。如行者從初不淨觀來，乃至鍊骨人光耀，即是觀禪欲界定相；次攝心眉間，泯然定住，即是觀禪未到地相；八種光明旋轉而出，覺此八色昔所未見，心大驚悟，即是觀禪覺支之相。分別八色，其相各異，非世所有，即是觀支；慶心踊躍，即是喜支；恬憺之法怡悅娛心，即是樂支；雖覩此色，無顛倒想，三昧不動，即是一心支。今略事分別此無漏觀禪五支之相，當知與上根本、特勝、通明中五支條然有異。

Furthermore, as the Mahāyāna [treatise] explains that the first dhyāna is one liberation, one should know that liberation is simply the undefiled first dhyāna. If it is the first dhyāna, it then possesses the meaning of the five factors, which shall now be differentiated. When the practitioner begins from the initial contemplation of impurity up to refining the skeleton into brilliant radiance, this is the mark of contemplation dhyāna at the level of desire-realm concentration. Next, gathering the mind at the space between the eyebrows so that it settles tranquilly in concentration is the mark of contemplation dhyāna at the anāgamya level. When the eight kinds of light revolve and emerge, noticing these eight colors never before seen and experiencing great astonishment and realization in the mind is the mark of the vitarka factor of contemplation dhyāna. Discerning the eight colors, each with distinct marks not found in the mundane world, is the vicāra factor. The mind's rejoicing and leaping with joy is the prīti factor. The tranquil state delighting and cheering the mind is the sukha factor. Although seeing these colors, one is free from inverted notions, and samādhi remains unshaken—this is the ekāgratā factor. Having now briefly differentiated the marks of these five factors of undefiled contemplation dhyāna, one should know that they are distinctly different from the five factors in the fundamental, the sublime practices, and the penetrating clarity explained above.