釋禪波羅蜜次第法門 5.57

5.57

三、明禪發因緣有二：一者、從初修禪以來，不計勤苦，既有善心，功力成就，自然感報，如《法華》中說：「隨功賞賜，乃至禪定、根、力等事。」復次，有師言：「是十善相應。」此意難見。二者、色界五陰住在欲界身中，麁細相違，故有掉、動八觸等事。譬如世人憂愁煩惱，內起結滯，壅塞不通，令四大受諸熱惱，從心而生，乃至得病至死，不從外來而有苦也。今此禪中有觸樂之事，亦從心有，由數息故，使心軟細，修諸定法，色界定法住在欲界身中，色定之法與欲界報身相觸，故有十六觸次第而生，亦不從外來而能覺知，故名為觸。

Third, explaining the causes and conditions for the arising of dhyāna has two parts. First, from the initial cultivation of dhyāna onward, one pays no heed to toil and hardship; since there is a wholesome mind and the power of practice is accomplished, it naturally induces retribution. As the Lotus Sūtra says: 'Rewarding according to merit, up to and including dhyāna concentration, faculties, powers, and so forth.' Furthermore, some masters say: 'This corresponds to the ten wholesomenessess.' This meaning is difficult to see. Second, when the five aggregates of the form realm dwell within the body of the desire realm, coarse and subtle conflict with each other; therefore there are occurrences of restlessness, movement, the eight sensations, and so forth. For example, when worldly people harbor sorrow and afflictions, knotting and stagnation arise within, congesting and obstructing passage, causing the four great elements to suffer various fevers and distresses. These arise from the mind, even to the point of causing disease and death, without distress coming from the outside. Now, this phenomenon of pleasurable sensation within dhyāna likewise arises from the mind: by virtue of counting the breath, the mind is made soft and subtle, and one cultivates the various concentration dharmas. When the concentration dharmas of the form realm dwell within the retribution body of the desire realm, the dharmas of form concentration touch the retribution body of the desire realm; therefore, the sixteen sensations arise sequentially. Nor do they come from the outside to be perceived; hence they are named sensations.