釋禪波羅蜜次第法門 8.23

8.23

次釋初禪發相，如前引經說，此應具釋五支證相。今先據覺支為本，覺義既成，釋餘四支則從可見。所以經言「覺、大覺」。覺者，覺根本禪，覺觸發相，故名為覺。此事如前說，但輕重有異。大覺者，豁然心目開明，明見三事發相，名為大覺。此傍釋，未是正意。復次，今當分別覺、大覺義。所言覺者，覺世間相也；大覺，出世間也。此即對真、俗二諦釋之，亦有漏、無漏，義意在此。

Next is the explanation of the manifestations of the first dhyāna. As stated in the previously cited sūtra, here one should fully explain the characteristics of realizing the five factors. Now, taking the vitarka factor as primary, once the meaning of vitarka is established, the explanation of the remaining four factors will follow easily. Therefore the sūtra says: 'vitarka and great vitarka'. Vitarka means being aware of the fundamental dhyāna and being aware of the manifestations of sensations; thus it is called vitarka. This matter is as explained previously, differing only in degree of lightness and heaviness. Great vitarka means that the eyes of the mind suddenly open into clarity, clearly seeing the manifestations of the three matters; this is called great vitarka. This is a supplementary explanation and not yet the primary meaning. Furthermore, we shall now differentiate the meanings of vitarka and great vitarka: what is called vitarka means awareness of mundane characteristics; great vitarka is the supramundane. This is explained in contrast with the two truths of the ultimate and the conventional; it also pertains to the defiled and the undefiled, which is the import intended here.