釋禪波羅蜜次第法門 8.46

8.46

第五、次明定支者，經言：「若心住、大住，不亂於緣，不謬，無有顛倒，是名為定。」心住者，住世間定法，持心不散，故名住。大住者，住真如定法，持心不散故。不亂於緣者，雖住一心，而分別世間之相不亂也。不謬者，謬名妄謬，諦了真如，妄取不起，故言不謬。不顛倒者，若心偏取世間相，即隨有見沈沒生死，不得解脫。若心偏取如相，即隨空見，破世間因果，不修善法，是大可畏處。行者善達真、俗，離此二種邪命，名不顛倒。復次，若二乘之人得此心，破四倒，名不顛倒。若是菩薩得此一心，能破八倒，名不顛倒。

Fifth, next is the explanation of the factor of samādhi. The sūtra states: 'If the mind abides, greatly abides, is not disordered regarding conditions, is not mistaken, and is devoid of inversion, this is called samādhi.' 'The mind abides' means abiding in the mundane dharmas of samādhi, holding the mind without distraction; hence it is called abiding. 'Greatly abides' means abiding in the samādhi dharmas of suchness, holding the mind without distraction. 'Not disordered regarding conditions' means that although abiding in one mind (ekāgratā), one discerns the characteristics of the mundane without disorder. 'Not mistaken' means that 'mistaken' refers to false error; thoroughly comprehending suchness, false graspings do not arise; hence it is said to be not mistaken. 'Devoid of inversion' means that if the mind one-sidedly grasps mundane characteristics, it follows the view of existence and sinks into birth-and-death, unable to attain liberation. If the mind one-sidedly grasps the characteristic of suchness, it follows the view of emptiness, destroying mundane cause and effect and failing to cultivate wholesome dharmas, which is an extremely terrifying state. When the practitioner skillfully penetrates both the real and the conventional, leaving behind these two kinds of wrong livelihood, it is called being devoid of inversion. Furthermore, if persons of the two vehicles attain this mind, they destroy the four inversions, which is called being devoid of inversion. If a bodhisattva attains this one mind, they can destroy the eight inversions, which is called being devoid of inversion.