釋禪波羅蜜次第法門 3.5

3.5

第二、明修禪波羅蜜內方便，開為五重：一、先明止門；二、明驗善惡根性；三、明安心法；四、明治病患；五、明覺魔事。此五通稱內方便者，並據初發定時，靜細心中善巧運用，取捨不失其宜，因此必證深禪定，故名方便。今於內方便中，以止為初門者，一切禪定功德皆因制心息亂而發，故經云：「制之一處，無事不辦。」止為初門，則意在此也。

Second, explaining the internal expedient means for cultivating dhyāna-pāramitā, divided into five tiers: first, explaining the gate of cessation; second, explaining the examination of wholesome and unwholesome roots of capacity; third, explaining methods for pacifying the mind; fourth, explaining the curing of illnesses; fifth, explaining the awareness of demonic occurrences. That these five are collectively called internal expedient means is entirely based on the skillful application within a tranquil and subtle mind at the time concentration first arises, taking up and letting go without losing suitability, whereby one will certainly realize deep dhyāna-concentration; hence they are called expedient means. Now, among the internal expedient means, taking cessation as the primary gate is because all the merits of dhyāna-concentration arise from subduing the mind and putting an end to distraction; thus a sūtra says: "Restrain it in one place, and there is nothing that cannot be accomplished." Cessation being the primary gate has its meaning right here.