釋禪波羅蜜次第法門 2.137

2.137

二、明因中六行者，先約欲界因，明厭下苦、麁、障者。行者思惟：若於報身中所起心數緣於貪欲，不能出離，如經說「一切眾生為愛奴僕」，故名為苦。麁者，緣欲界五塵散動起惡，故名為麁。障者，為煩惱蓋覆，故名為障。次約色界因，明攀上勝、妙、出者。行者思惟：初禪上勝之樂從樂內發，故名為上勝。貪欲樂從外五塵生，惱熱怨結，以為下劣，不如妙者禪定之樂，心定不動，而樂法成就，故名為妙。貪欲之樂，心亂馳動，故名為麁。出者，心得出離蓋障，至初禪，故名為出，亦如石泉不從外來，內自涌出。今因此六行釋於念義，意在可見。

Second, explaining the six practices in terms of the causes: first, regarding the causes of the desire realm, explaining distaste for the inferior as suffering, coarse, and obstructive. The practitioner contemplates: if the mental factors that arise within the retribution body condition greedy desire and cannot bring about liberation, as a sūtra says, "All sentient beings are the slaves of craving," it is called suffering. "Coarse" means that, conditioning the five dusts of the desire realm, one scatters, stirs, and gives rise to evil; hence it is called coarse. "Obstructive" means being shrouded and hindered by afflictions; hence it is called obstructive. Next, regarding the causes of the form realm, explaining reaching upward toward the superior, sublime, and escaped. The practitioner contemplates: the superior bliss of the first dhyāna arises from within bliss itself; hence it is called superior. The pleasure of greedy desire arises from the external five dusts, provoking feverish distress and rancorous enmity, and is deemed inferior. It is not like the sublime bliss of dhyāna-concentration, in which the mind is concentrated and unmoving while the dharma of bliss is fulfilled; hence it is called sublime. The pleasure of greedy desire involves mental distraction and running after objects; hence it is called coarse. "Escaped" means the mind attains liberation from hindrances and covers and reaches the first dhyāna; hence it is called escaped, just like a spring in rock that does not come from outside, but gushes forth from within. Now, by means of these six practices, we explain the meaning of mindfulness; its intent can be seen clearly.