釋禪波羅蜜次第法門 5.49

5.49

問曰：行者於初坐中未得定心，亦發如是冷、暖、動等觸，既無如上所說功德之事，有人言：「此是病法起。」所以者何？如重、澁等，是地大病生；如輕、動觸，是風大病生；如熱、痒等觸，是火大病生；如冷、滑等觸，是水大病生。復次，因暖、熱、痒等，生貪欲蓋；因重、滑、沈等觸，生睡眠蓋；因動、浮、冷等，生掉悔蓋；因強、澁等，生疑蓋；又因重、堅、澁等，生瞋蓋。當知觸等發時，能令四大發病，及生五蓋障法。或言是魔所作，若發動時，如上。過上所說，皆魔觸發，云何以此為初禪耶？

Question: When practitioners in their initial sitting have not yet attained a concentrated mind, sensations such as cold, warmth, and movement also arise in this way. Since these lack the meritorious qualities described above, someone might say: 'These are the arising of pathological conditions.' Why so? For example, sensations such as heaviness and roughness arise from disorders of the earth element; sensations such as lightness and movement arise from disorders of the wind element; sensations such as heat and itching arise from disorders of the fire element; sensations such as coldness and slipperiness arise from disorders of the water element. Furthermore, from warmth, heat, itching, and so forth, the hindrance of sensual desire arises; from sensations of heaviness, slipperiness, sinking, and so forth, the hindrance of torpor-and-sleep arises; from sensations of movement, buoyancy, coldness, and so forth, the hindrance of restlessness-and-remorse arises; from sensations of stiffness, roughness, and so forth, the hindrance of doubt arises; and from sensations of heaviness, hardness, roughness, and so forth, the hindrance of ill-will arises. One should know that when such sensations arise, they can cause illness in the four great elements and give rise to the five hindrances, which are obstructive dharmas. Or someone might say that they are fabricated by Māra, and that when movement arises, it is as described above. Anything in excess of what was described above is entirely the arising of Māra's sensations. How then could this be regarded as the first dhyāna?