釋禪波羅蜜次第法門 3.99

3.99

若欲別知，當依二法驗之，即知真偽：一、則相驗知；二、以法驗知。一、則相驗知者，即有二意：一、邪；二、正。邪者，如根本禪中諸觸發時，隨發一觸，若有邪法，即是邪相。邪法眾多，今約一觸中略出十雙邪法，以明邪相：一者、觸體增減；二、定亂；三、空有；四、明闇；五、憂喜；六、苦樂；七、善惡；八、愚智；九、縛脫；十、心強軟。此十雙明邪相，皆約若過、若不及中分別。

If one wishes to discern and know them, one should test them based on two methods, and will thereby know the genuine and counterfeit: first, testing and knowing by signs; second, testing and knowing by doctrine. Regarding the first, testing and knowing by signs, there are two aspects: first, the corrupt; second, the correct. As for the corrupt: when the various sensations arise in fundamental dhyāna, whichever sensation arises, if corrupt phenomena are present, these are corrupt signs. Corrupt phenomena are numerous; now, in relation to a single sensation, I will briefly set forth ten pairs of corrupt phenomena to explain corrupt signs: first, excess and deficiency in the sensation's substance; second, absorption and distraction; third, emptiness and existence; fourth, brightness and darkness; fifth, sorrow and joy; sixth, suffering and pleasure; seventh, good and evil; eighth, ignorance and wisdom; ninth, bondage and liberation; tenth, mental rigidity and softness. These ten pairs explaining corrupt signs are all distinguished in terms of excess or deficiency.