四教義 8.6

8.6

二釋善義者，即是五停心之善法也。此之五法能發諸禪，禪名棄惡，亦名功德叢林。止、行二善無過於禪，禪因五法，此之五法內善之本也。行人初心信解雖直，但以五種不善隨其重者常心馳散不得暫停如風中燈，照物豈了？欲知因緣即真，必須一心禪寂，如水澄清珠相自現。是故覺觀多者，教令修數息。因數息故，心不動散，得欲界定，住未到地，能發初禪乃至四禪、四無色定，如明鏡不動、淨水無波，目足備故，入清涼池，是名直善。直善之人能發無漏，故說隣聖曰賢也。是以《大品經》云：「阿那般那即是菩薩摩訶衍，以不可得故。」此約初停心明賢人乾慧地之位。不淨觀對破貪欲，明停心入初賢乾慧之位亦如是。故《大品經》云：「不淨觀即是菩薩摩訶衍，以不可得故。」慈心、界方便、因緣，明停心入初賢乾慧之位亦如是。

Second, explaining the meaning of 'goodness': this is none other than the wholesome dharmas of the fivefold mental pacification. These five dharmas can generate all dhyānas; dhyāna is named the abandonment of evil, and is also called a thicket of virtues. The two kinds of goodness—cessation and practice—do not surpass dhyāna. Dhyāna relies on these five dharmas; these five dharmas are the basis of internal goodness. Although the practitioner's initial faith and understanding are upright, due to whichever of the five kinds of unwholesomeness is heaviest, their mind is constantly scattered and cannot be paused even momentarily, like a lamp in the wind; how could it clearly illuminate things? To know causes and conditions as identical to the true, one must attain single-minded dhyāna tranquility, just as when water is clear, the image of a pearl naturally appears. Therefore, for those with much reflection and investigation, they are taught to cultivate the counting of breaths. Due to counting breaths, the mind is unmoving and undistracted, attains the concentration of the desire realm, abides in the threshold concentration, and can generate the first dhyāna up to the four dhyānas and the four formless concentrations; like a clear mirror without movement, or pure water without ripples, because the eyes and feet are complete, one enters the pool of refreshing coolness; this is called upright goodness. A person of upright goodness can give rise to the untainted; hence being close to the noble is called 'worthy'. Therefore the Dàpǐn jīng says: 'Ānāpāna is none other than the Mahāyāna of the bodhisattva, because it is unobtainable.' This explains the stage of dry wisdom of the worthy according to the first mental pacification. The contemplation of impurity directly counters and destroys greed; explaining the mental pacification that enters the initial worthy's stage of dry wisdom is also like this. Therefore the Dàpǐn jīng says: 'The contemplation of impurity is none other than the Mahāyāna of the bodhisattva, because it is unobtainable.' Loving-kindness, expedients regarding the realms, and causes and conditions—explaining the mental pacification that enters the initial worthy's stage of dry wisdom is also like this.