法界次第初門 1.255

1.255

四、一心支。心與定法一，名一心支。行者既得四禪捨俱之定，捨念將息，則心無所依，泯然凝寂，一心在定，猶如明鏡，不動淨木無波湛然，而照萬像皆現。何故此四禪中獨名不動定也？初禪覺觀動、二禪喜所動、三禪樂所動，是四禪中先離憂喜，今復除苦樂，故名真定也。三界勝定無復過此。若三乘行人善巧照了分明，則因此定發真無漏。有漏外道無慧方便，入此定時，不壞身色，直滅其心入無想定，謂為涅槃，是為邪倒，非涅槃也。從初禪至四禪，有十八法，皆名支者，支，派也。從四禪中分派出十八功德，故名支也。

Fourth is the factor of one-pointedness of mind. When the mind is united with the phenomenon of meditative absorption, it is called the factor of one-pointedness of mind. Once the practitioner has attained the meditative absorption associated with equanimity of the fourth dhyāna, resting both equanimity and mindfulness, the mind has nothing upon which to rely, dissolving into tranquil stillness, with one-pointed mind in meditative absorption—like a bright mirror, or clear water motionless and waveless, serene, yet reflecting the ten thousand images so that they all appear. Why is this fourth dhyāna alone called motionless meditative absorption? The first dhyāna is moved by applied thought and discursive examination; the second dhyāna is moved by delight; the third dhyāna is moved by joy. In this fourth dhyāna, one has previously abandoned grief and delight, and now further eliminates suffering and joy; hence it is called true meditative absorption. No superior meditative absorption in the three realms exceeds this. If practitioners of the three vehicles skillfully illuminate it with clarity, then depending on this meditative absorption they will generate true untaintedness. Outflow-bound non-Buddhists lack the skillful means of discernment; when entering this meditative absorption, without destroying physical form, they directly extinguish the mind and enter the meditative attainment without thought, claiming it to be nirvāṇa; this is an erroneous inversion and not nirvāṇa. From the first dhyāna to the fourth dhyāna, there are eighteen factors, all of which are called 'branches' (zhī). 'Zhī' means a branch or stream. Because eighteen virtues branch out from within the four dhyānas, they are called 'branches'.