釋禪波羅蜜次第法門 5.143

5.143

樂定初生，既未即遍身，中間多有三過：一者、樂定既淺，其心沈沒，少有智慧用；二者、樂定微少，心智勇發，故不安隱；三者、樂定之心與慧力等，綿綿美妙，多生貪著，其心迷醉。故經言：「是樂聖人得捨，餘人捨為難。」三禪欲發，有此三過，則樂定不得增長遍身，行者當善調適。云何調適？當用三法：一者、心若沈沒，當用念、精進、慧等法策起；二者、若心勇發，當念三昧定法攝之；三者、心若迷醉，當念後樂及諸勝妙法門，以自醒悟，令心不著。行者若能善修三法，調適樂定，當知樂法必定增長，遍滿身分，是故經言：「三禪受遍身樂。」

When the bliss absorption is newly arisen, before it has permeated the entire body, there often arise three faults in the interim: first, because the bliss absorption is shallow, the mind sinks and has little functioning of wisdom; second, because the bliss absorption is slight, the mind's wisdom surges forward boldly, and thus it is not tranquil; third, because the mind of the bliss absorption and the power of wisdom are equal, being continuous and exquisite, much craving and attachment are generated, and the mind becomes infatuated and intoxicated. Therefore the sūtra says: 'This bliss the noble ones are able to renounce; for other people, renouncing it is difficult.' When the third dhyāna is about to manifest, if these three faults are present, the bliss absorption will not be able to increase and permeate the body. The practitioner must skillfully harmonize it. How does one harmonize it? One should employ three dharmas: first, if the mind sinks, one should use such dharmas as mindfulness, vigor, and wisdom to arouse it; second, if the mind surges forward boldly, one should be mindful of the samādhi-concentration dharmas to rein it in; third, if the mind is infatuated and intoxicated, one should be mindful of subsequent bliss and various superior and wondrous Dharma gates so as to awaken oneself and cause the mind not to cling. If the practitioner can skillfully cultivate these three dharmas and harmonize the bliss absorption, one should know that the dharma of bliss will certainly increase and fill the entire body. Therefore the sūtra says: 'In the third dhyāna, one experiences whole-body bliss.'