釋禪波羅蜜次第法門 5.50

5.50

答曰：不然。若如汝向所說觸發之相，此是生病生蓋之觸。若如上說及增者，亦是魔觸發相。今說不爾，若未得未到地定，而先發觸者，多是病觸，是生蓋及魔所作。若觸發時，無如上所說十種功德眷屬者，亦是病觸生蓋及魔觸也。今所說觸發者，要因未到地定發，亦具足有諸功德眷屬俱發，故以此為初禪發相，何可疑哉？

Answer: That is not so. If the sensations that arise are of the character you just described, these are indeed sensations that produce illness and produce the hindrances. If they are as described above and in excess, they are also the characteristics of sensations aroused by Māra. What we are explaining now is not like that. If one has not yet attained anāgamya concentration and sensations arise beforehand, they are mostly pathological sensations, produce the hindrances, and are fabricated by Māra. If when sensations arise they lack the retinue of the ten kinds of meritorious qualities described above, they are likewise pathological sensations that produce the hindrances and are sensations of Māra. But as for the arising of sensations explained here, it must arise conditioned by anāgamya concentration, and it must also be fully accompanied by the simultaneous arising of all the retinues of meritorious qualities. Therefore, this is taken as the characteristic mark of the arising of the first dhyāna; what doubt could there be?