釋禪波羅蜜次第法門 5.115

5.115

今明修二禪者，若凡夫人，亦當先修六行，佛弟子多修八聖種。聖種義如前說。六行者，謂於初禪第六默然心中厭離覺觀，觀初禪為下苦，知二法動亂，逼惱定心，故為苦。從覺觀生喜樂定等，故為麁。此覺觀法障二禪內淨，故名障。攀上勝者，二禪內淨安隱，勝初禪覺觀動亂之定。妙者，喜定因內淨而發，是為微妙。出者，若得二禪，即心得出離覺觀等障。復次，行者既知初禪之過障於二禪，今欲遠離，當依三種方便：一、不受不著故得離；二、訶責故得離；三、觀析故得離。譬如世人共事後，見其過失，心欲令去，亦用三法：一者、上人利智不與顏色，前人自去；二者、若不去，應須數責，彼即自去；三者、若不去，當與杖加之，自便去也。若得此三意，可以離初禪覺觀之過。

Now, explaining the cultivation of the second dhyāna: ordinary persons should also first cultivate the six practices; disciples of the Buddha mostly cultivate the eight noble lineages. The meaning of the noble lineages is as explained before. As for the six practices, in the sixth silent mind of the first dhyāna, one becomes disgusted with and detaches from vitarka and vicāra. One contemplates the first dhyāna as inferior and suffering: knowing that these two factors are turbulent and torment the settled mind, they are therefore [seen as] suffering. Because prīti, sukha, and samādhi arise from vitarka and vicāra, they are therefore coarse. Because these factors of vitarka and vicāra obstruct the internal purity of the second dhyāna, they are therefore named an obstruction. Aspiring to the superior: the internal purity of the second dhyāna is serene and superior to the samādhi of the first dhyāna with its turbulent vitarka and vicāra. As for sublime: the samādhi of prīti arises conditioned by internal purity, which is exceedingly subtle. As for escape: if one attains the second dhyāna, one's mind then escapes obstructions such as vitarka and vicāra. Furthermore, when the practitioner has recognized the faults of the first dhyāna that obstruct the second dhyāna and now wishes to leave them far behind, he should rely on three kinds of expedient means: first, attaining detachment by not accepting and not clinging; second, attaining detachment by scolding and reproaching; third, attaining detachment by analytical contemplation. For example, when worldly people associate with someone and afterwards see his faults and wish in their hearts to make him leave, they also use three methods: first, a superior person with keen intelligence gives no pleasant countenance, and the other person leaves on his own; second, if he does not leave, one must repeatedly reproach him, and he will leave on his own; third, if he does not leave, one strikes him with a staff, and he will naturally leave. If one grasps these three meanings, one can become detached from the faults of vitarka and vicāra in the first dhyāna.