釋禪波羅蜜次第法門 5.167

5.167

第一、明四禪發相。行者因中間禪修行不止，得入未到地，心無動散，即四禪方便定。於後其心豁然開發，定心安隱，出入息斷，定發之時，與捨俱生，無苦無樂，空明寂靜，善法眷屬類如前說，但無事用喜樂動轉之異。爾時心如明鏡不動，亦如淨水無波，絕諸亂想，正念堅固，猶如虛空，是名世間真實禪定，無諸垢染。行者住是定中，心不依善，亦不附惡，無所依倚，無形無質，亦無若干種種色相，而內成就淨色之法。何以得知？若無淨色根本，則不應於定中對因緣時，發種種色，如通四無量心、勝處、一切處變化等色，並依四禪。若以不見諸色謂言無色者，應如虛空處定三種色滅，一切色法悉不得現。今一切色法自在得現，而於定法無所損減者，當知是真色定。譬如明鏡，體是淨色，故隨對諸色，一切得現；若無淨色為本者，終不於虛空中現諸色像。

First, explaining the manifestation of the fourth dhyāna: Because the practitioner cultivates without ceasing in the intermediate dhyāna, one is able to enter the anāgamya stage, and the mind is unmoving and undistracted; this is the expedient absorption of the fourth dhyāna. Thereafter, the mind opens up clearly, the absorption-mind becomes tranquil and secure, and the in-and-out breaths cease. When the absorption manifests, it arises together with equanimity, free of suffering and bliss, empty, luminous, and serene. Its virtuous dharmas and retinue are similar to what was explained before, differing only in the absence of the functional movements of joy and bliss. At that time, the mind is like a clear mirror unmoving, and like pure water without waves; severed from all disordered thoughts, right mindfulness is solid, like empty space. This is called true mundane dhyāna-concentration, free of all defilements. When the practitioner abides in this absorption, the mind does not rely on good, nor does it attach to evil; it is without reliance, without shape or substance, and without diverse, manifold forms, yet inwardly it accomplishes the dharmas of pure form. How is this known? If it had no root of pure form, then when confronting conditions within absorption, it should not produce various forms, such as the forms of supernormal powers, the four immeasurables, the stations of mastery, the totality spheres, transformations, and so forth, which all rely on the fourth dhyāna. If one were to say it is formless simply because one does not see forms, then it should be like the absorption of the sphere of boundless space where three kinds of form are extinguished, and no form dharmas whatsoever could appear. Now, since all form dharmas appear with sovereignty, yet the dharma of absorption is in no way diminished, one should know that this is true form absorption. For example, a clear mirror in its essence is pure form, and therefore, in encountering various forms, all are able to appear; if it did not have pure form as its root, it would never display various forms and images in empty space.