釋禪波羅蜜次第法門 5.151

5.151

就此支中，約義自有四意：一者、三為方便支，二為證支。用念、慧、智三支調適樂定，令速得增長遍身，故說為方便支。受身樂、一心二支為證。此二一時發，是三禪之正主也。二者、四是自地立支。一望下地，立慧、念、樂，一心約自地立，捨支約捨下地喜不悔立也。三者、五支通得說作方便支。三如上說，下二何故亦得名方便邪？正言修樂增長，能感後樂故。一心亦爾，復望第六默然定體，五支例得名，因例得名方便。四者、五支通得說為證支。所證樂定時，自然生捨愛念樂定，如母護子，不由人勸，等智自發，籌量調適，五支俱皆屬證。

Within these factors, in terms of their meaning, there are four considerations: First, three are expedient factors and two are realization factors. Using the three factors of mindfulness, wisdom, and knowledge to harmonize the bliss absorption, causing it to quickly increase and permeate the body, these are therefore called expedient factors. Experiencing bodily bliss and one-pointedness of mind are the two factors of realization. These two manifest at the same time and are the primary substance of the third dhyāna. Second, four factors are established in terms of its own level. One is established in contrast to the lower level: wisdom, mindfulness, bliss, and one-pointedness are established in terms of its own level, while the equanimity factor is established in terms of renouncing the joy of the lower level without regret. Third, all five factors may collectively be called expedient factors. Three are as explained above; why may the lower two also be called expedients? Because cultivating bliss so that it increases can induce subsequent bliss. One-pointedness of mind is also like this: further, viewed in contrast to the sixth, the substance of silent absorption, all five factors alike obtain the name 'cause' and alike obtain the name 'expedient'. Fourth, all five factors may collectively be called realization factors. At the time when the bliss absorption is realized, one naturally generates equanimity, cherishes and is mindful of the bliss absorption as a mother protects her child without needing another's urging, and equal wisdom manifests of itself, deliberating and harmonizing—all five factors pertain to realization.