釋禪波羅蜜次第法門 5.140

5.140

第二、釋修習三禪方法，如前一行半偈說：「攝心第一定，寂然無所見。患苦欲棄之，亦如捨覺觀。由愛故有苦，失喜則生憂。」此偈廣說訶二禪喜相。今行者觀二禪為過失，欲得三禪時，是中應具足明六行方法，今但略出二禪過罪相六行之義。此二禪定雖從內淨而發，但大喜勇動，定不牢固，類如前說。但誑心念著安隱處，如人知婦是羅剎女，則棄之，不生戀著，一心專念三禪功德，爾時即捨大喜及與默然。當如上用三法遣之：一、不受；二、訶責；三、觀心窮檢。既不受喜，喜及默然則自謝，三禪未生，中間有定亦如是說，但淺深有異，行者是時慎勿憂悔。過同前說。

Second, explaining the method of cultivating the third dhyāna: as the preceding verse of one and a half stanzas says: 'Gathering the mind in the foremost samādhi, / Quiescent, with nothing seen. / Afflicted by suffering, one wishes to discard it, / Just as one abandons vitarka and vicāra. / Due to craving there is suffering; / Losing prīti, sorrow arises.' This verse extensively explains the characteristics of reproaching the prīti of the second dhyāna. Now, when the practitioner contemplates the second dhyāna as a fault and wishes to attain the third dhyāna, the method of the six practices should be fully explained here; now we merely summarize the meaning of the six practices regarding the signs of faults in the second dhyāna. Although this samādhi of the second dhyāna manifests from internal purity, its great prīti surges and stirs, and the samādhi is not firm, analogous to what was said before. It merely deceives the mind into clinging to a serene place, just as a person who knows his wife is a rākṣasī discards her and gives rise to no affectionate clinging; focusing single-mindedly on the merits of the third dhyāna, one then abandons great prīti and silence. One should dispel it using the three methods as above: first, non-acceptance; second, reproach; third, thoroughly examining with the contemplating mind. Once one does not accept prīti, prīti and silence naturally pass away; while the third dhyāna has not yet arisen, the samādhi in the intermediate state is also spoken of in this way, differing only in shallowness and depth; at this time, the practitioner must be careful not to feel sorrow or regret. The faults are the same as explained before.