釋禪波羅蜜次第法門 10.91

10.91

第三、明修證者，行者既具足諸禪，今欲入九次第定者，先當從淺至深，修鍊諸禪定觀之法，極令調柔利熟，然後總合定、觀二種法門，一心齊入，善斷法愛，自識其心，從初調心入一禪，不令異念間雜，如是乃至滅受想定。所以者何？行者於根本禪中，定多而智少，則心不調柔，故入禪有間；背捨禪等，觀多而定少，故心不調柔，入禪有間。譬如車有二輪，若一強一弱，則載不安穩，亦如刀刃，強軟不調，則無利用。此亦如是。

Third, clarifying cultivation and realization: When practitioners are fully equipped with the various dhyānas and now wish to enter the nine sequential absorptions, they should first proceed from the shallow to the deep, smelting and refining the practices of absorption and contemplation of the various dhyānas to make them extremely pliant, sharp, and mature. Then, unifying the two Dharma gates of absorption and contemplation, they enter them simultaneously with a single mind, skillfully cutting off attachment to dharmas and knowing their own mind. From the initial harmonization of the mind, they enter one dhyāna without allowing different thoughts to intervene, continuing in this manner up to nirodha-samāpatti. Why is this? In fundamental dhyāna, practitioners have much absorption and little wisdom, so the mind is not pliant and gentle, and hence there are interruptions upon entering dhyāna. In liberation dhyāna and the like, there is much contemplation and little absorption, so the mind is not pliant and gentle, and there are interruptions upon entering dhyāna. For example, a carriage has two wheels: if one is strong and one is weak, it will carry unevenly. It is also like the edge of a blade: if the hard and soft [metals] are not well tempered, it will have no sharp utility. This is also like that.