釋禪波羅蜜次第法門 5.116

5.116

二者、明中間禪發相。行者既能深心訶責初禪覺觀，覺觀既滅，五支及默然悉謝。以離初禪，二禪未生，於其中間亦有定法，亦得名禪，但不牢固，無支等扶助之法，所以其心蔑蔑屑屑。然諸師多說為轉寂，心轉初禪默然也。《釋論》說名觀相應，此定以六行觀為體，住此定中。若離六行觀者，則多生憂悔。憂悔心生，則永不發二禪，乃至轉寂亦失，或時還更發初禪，或時合初禪亦失。因是無法自居，到此定時，為山之功而少一簣，當善自慎。經中說為無覺有觀三昧，初禪及默然已謝，但住觀相應心中，修二禪故。

Second, explaining the signs of the manifestation of the intermediate dhyāna: when the practitioner is able to reproach vitarka and vicāra of the first dhyāna from the depths of his heart, once vitarka and vicāra have ceased, the five factors and silence all pass away. Having detached from the first dhyāna while the second dhyāna has not yet arisen, in the intermediate state there is also a samādhi-factor that can also be called dhyāna; but it is not firm, lacking supporting factors such as limbs, and so the mind is unsettled and unstable. However, various masters mostly call it 'turning to quiescence', meaning the mind turns away from the silence of the first dhyāna. The *Treatise* calls it 'associated with vicāra'. This samādhi takes the contemplation of the six practices as its essence, and one abides within this samādhi. If one separates from the contemplation of the six practices, then sorrow and regret will often arise. When a sorrowful and regretful mind arises, the second dhyāna will never manifest, and even turning to quiescence will be lost; or sometimes the first dhyāna manifests again, or sometimes even the first dhyāna is lost altogether. Because of this, one has no Dharma on which to establish oneself; when arriving at this samādhi, falling short like building a mound lacking one basketful of earth, one must exercise good caution. The sūtra speaks of it as the samādhi without vitarka and with vicāra, because the first dhyāna and silence have already passed away, and one abides only in the mind associated with vicāra to cultivate the second dhyāna.