釋禪波羅蜜次第法門 10.26

10.26

今明修證。行者於初背捨後心中，不受覺觀動亂，諦觀內身骨人虛假不實，內外空疎，專取壞散磨滅之相。如是觀時，漸漸見於骨人腐爛碎壞，猶如塵粉，散滅歸空，不見內色，是時但攝心入定，緣外光明及與不淨，一心緣中，不受觀覺，於後內心豁然明淨，三昧正受與大喜俱發，即見八種光明照從內淨，出明十方，倍勝於上。既證內法大喜光明，即知根本二禪虛誑麁劣，厭背不著，故名背捨，亦名無漏第二禪。是中具有四支，推尋可見。

Now cultivation and realization are clarified. In the subsequent mind-moment of the first liberation, the practitioner does not accept the disturbance of vitarka and vicāra. Closely contemplating the internal body's skeleton as deceptive and unreal, void and porous inside and out, they exclusively focus on the marks of its disintegration, grinding down, and extinction. Contemplating in this way, they gradually see the skeleton rot, shatter, and disintegrate like fine dust, dispersing and returning to emptiness so that no internal form is seen. At that time, they merely gather the mind into absorption, focusing on external light and impurity. Focusing single-mindedly on the object, they do not accept vicāra or vitarka. Afterward, the internal mind suddenly becomes clear and pure; samādhi's correct attainment arises together with great joy; and they see the eight kinds of light shine forth from internal purity, illuminating the ten directions with double the brilliance of before. Having realized the great joy and radiance of the internal dharma, they immediately know that the fundamental second dhyāna is deceptive, coarse, and inferior, feeling revulsion toward it and turning away without clinging. Hence it is called liberation, and is also called the undefiled second dhyāna. Within it the four factors are fully present, which can be seen upon investigation.