釋禪波羅蜜次第法門 5.66

5.66

第二、釋支義者，如《纓絡經》說：「禪名支林。」此即據總別之明義也。言支者，支離為義。如因樹根莖，則有枝條。根莖是一，枝條有異。禪中支義亦爾，從一定心出生五支，此是總中別義。所言林者，如林因眾多樹，得有林名。禪義亦爾，五支和合，總受禪稱。此即據別中之總，故知若說禪，即知有五支，如聞林名，必知有樹及以枝條。復次，有人言：「枝持為義。」如欲界、未到地中雖有單靜定心，未有覺觀等五支共相枝持，則定心淺薄易失。若得初禪，即有覺觀等法，則定心安隱，牢固難壞。

Second, in explaining the meaning of the factors: as the Yingluo jing says: 'Dhyāna is called a grove of branches.' This clarifies the meaning based on the general and the particular. The word 'branch' (factor) has the meaning of branching off. Just as conditioned by a tree's root and trunk there are branches, and while the root and trunk are one, the branches differ, the meaning of factors in dhyāna is also like this: from a single concentrated mind five factors are generated; this is the particular meaning within the general. What is called a 'grove' is like a grove being so named because of many trees; the meaning of dhyāna is also like this: the five factors harmonize together and collectively receive the designation of dhyāna. This is based on the general within the particular. Thus we know that if dhyāna is spoken of, one knows there are five factors, just as on hearing the name of a grove, one must know there are trees and branches. Furthermore, someone said: 'It has the meaning of supporting.' In the desire realm and anāgamya, although there is a purely quiet concentrated mind, there are not yet the five factors such as vitarka and vicāra mutually supporting it; thus the concentrated mind is shallow, weak, and easily lost. If one attains the first dhyāna, there are dharmas such as vitarka and vicāra, and the concentrated mind is secure, solid, and hard to destroy.