釋禪波羅蜜次第法門 5.106

5.106

今釋所以得初禪時離貪欲蓋者，欲界之樂麁淺，今得初禪之樂細妙，以勝奪輕，故能離五欲。離瞋者，欲界苦緣逼迫故生瞋，得初禪時，無有諸逼迫，樂境在心，故無瞋。能離睡眠者，得初禪時，身心明淨，定法所持，心不昏亂，觸樂自娛，故不睡也。所以能離掉悔者，禪定持心，任運不動，故能離掉。由掉故有悔，無掉即無悔。離疑者，未得初禪時，疑有定、無定，今親證定，疑心即除，故得離疑，是故得初禪時具有離過之德。得初禪時具足善心功德者，約五支明功德善法，義如前說。復次，若得初禪，即具信、戒、捨、定、聞、慧等善心也。

Now, explaining why one abandons the hindrance of sensual desire when attaining the first dhyāna: the pleasures of the desire realm are coarse and shallow, whereas the pleasure of the first dhyāna now attained is subtle and sublime; using the superior to supplant the inferior, one can thereby abandon the five desires. Regarding abandoning ill will: in the desire realm, the oppression of painful conditions gives rise to ill will; when attaining the first dhyāna, there is no such oppression, and an agreeable object is in the mind, so there is no ill will. Regarding being able to abandon drowsiness and torpor: when attaining the first dhyāna, body and mind are bright and clear, sustained by the dharmas of absorption, the mind is not sluggish or confused, and one delights oneself with the pleasure of sensation, so one does not sleep. As for why one can abandon restlessness and regret: meditative absorption sustains the mind so that it is naturally unmoved, thus one can abandon restlessness; because of restlessness there is regret, and without restlessness there is no regret. Regarding abandoning doubt: prior to attaining the first dhyāna, one doubts whether there is absorption or no absorption; now, personally realizing absorption, the doubtful mind is removed, so one abandons doubt. Therefore, when attaining the first dhyāna, one fully possesses the virtue of abandoning faults. Regarding fully possessing the virtues of wholesome minds when attaining the first dhyāna: explaining the virtues and wholesome dharmas in terms of the five factors, the meaning is as stated before. Furthermore, if one attains the first dhyāna, one fully possesses wholesome minds such as faith, morality, relinquishment, absorption, learning, and wisdom.