THE FIVE WHEEL SAMADHI
中文原著：隆門圓通法師
英文翻譯：張惠平
Written by Master Shih Longmen Yuantong
Translated by Huei Ping Chang
地輪三昧
地有二義：
住持不動由行者修習止門、則功夫必能由淺至深。若證得初禪未到地定時，其心忽地湛然不動，自覺身首狀褥（如棉絮），諸相皆空，泯然入定。
定法能持心，故如地不動。
二、出生萬物：由於至未到地定時，可以生出初禪種種功德事，猶如大地能生出一切萬物，故名地輪三昧。
水輪三昧
水有二義：
潤澤生長：行者於地輪中，若證水輪三昧，即能開發諸禪種種功德事，有定水潤身心，其心自覺善根增長。
體性柔軟：由於得定之故，身心柔軟，高慢心調伏，其心任運、隨順善根，故名水輪三昧。
風輪三昧
風有三義：
遊行虛空無所障礙：行者因修止門，便能覺悟因緣無性如虛空。更能開發初果以上所得智慧，此智慧如風行於虛空，無所障礙。
能鼓動萬物生長：得智慧無礙方便，即能激發出世善根種種功德生長，如風可以鼓動一切萬物。
能破壞一切萬物：即以此智慧，破除一切諸見煩惱。如風之破壞萬物，破壞煩惱障亦復如是，故名風輪三昧。
金沙輪三昧
「金沙」則譬喻真實無虛之體性，遍行卻無著。行者進而可以破見思迷惑，開發無漏正慧，能得三果阿那含。若是菩薩，即入三賢十聖位中，能破除塵沙煩惱，故名金沙輪三昧。
金剛輪三昧
金剛體堅銳利，能摧碎諸物。行者由於修習止門，則不為虛妄迷惑所侵擾，能斷除三界見思煩惱，水盡無餘，證四果阿羅漢。若是菩薩，即能破除微細無明惑，證一切種智，也名清淨禪。依此禪定修行，可得大菩提果，故名金剛輪三昧。
此外，車輪若無牛馬拖曳，終不自轉，五輪禪定，亦復如是。雖然其中各有諸妙功德，若不假以止門為引導，無薰修之力，則處處有障礙。
所謂，修德有功，性德方顯。今因行者善於修止，是故能住初心，由初心轉至極果，其輪大有作用。由於行者修止門，故能具足五輪禪定，斷三界迷惑，證三界乘聖果。
喜悅分享…吉祥。
資料來源：心靈甘露(一)，隆門圓通法師著。
THE FIVE WHEEL SAMADHI
- The Earth Wheel Samadhi
“Earth” has two characteristics:
(1)Holding on without moving: practitioners cultivate the pause approach and efforts are made from shallow to deep. When they attain pathamajhana (the first dhyana), which is close to fundamental stability, their minds suddenly freeze. They feel that their bodies and heads are as soft as cotton waddings and all phenomena are empty. And then they enter stability. They can abide by stability, so their minds are as unshakable as earth.
(2)Giving birth to everything: when practitioners reach the realm that is close to fundamental stability, they are able to give rise to various merits of the first dhyana, which is like the Great Earth giving birth to everything. Hence the term The Earth Wheel Samadhi comes into being.
- The Water Wheel Samadhi
Water has two characteristics:
(1) Moisture and growth: if practitioners can attain the water wheel samadhi in the earth wheel, they will be able to open up the merits in various dhyanas. With water that moistens the minds, practitioners will feel that their virtuous roots are increasing.
(2)Softness: a practitioner who has obtained stability is soft physically and mentally. His arrogance has been subdued, and his mind can operate at will and comply with good roots. So the term “Water Wheel Samadhi” comes into being.
- The Wind Wheel Samadhi
Wind has three characteristics:
(1) Wandering the void without obstacles: practitioners who cultivate the pause approach can realize that causes and conditions are like the void that does not have a nature. They can even develop the wisdom obtained from the sotapatti phala (the first fruit) or higher ones. Such wisdom is like the wind traveling in the void without obstacles.
(2) Pushing everything to grow: one who has attained the convenience of unrestrained wisdom can arouse transcendental good roots and make various kinds of merits grow, like the wind arousing everything.
(3) Destroying everything: such a wisdom can eliminate all afflictions like the wind destroying everything. Hence, the term The Wind Wheel Samadhi arises.
- The Golden Sand Wheel Samadhi
“Golden sand” is a simile of a real nature that travels everywhere but does not adhere. Practitioners can eradicate their prejudices and delusions, open up the Anasrava (no leakage) wisdom, and attain the third fruit Anagamin. Bodhisattvas can enter the Three Virtue and Ten Holiness Positions and eliminate dust sand afflictions. So the term Golden Sand Wheel Samadhi arises.
- The Diamond Wheel Samadhi
The diamond is firm and sharp and is capable of destroying and crashing everything. Those who practice the pause approach will not be interrupted by false thoughts and delusions. So they can sever the prejudices and afflictions of the three realms without anything left, and then confirm the fourth fruit Arhat. Bodhisattvas can eradicate minor delusions of ignorance and attain all seed wisdoms. This is called pure dhyana. Those who cultivate according to this dhyana stability may obtain the big Bodhi fruit. The term Diamond Wheel Samadhi thus arises.
In addition, the wheels of a cart cannot turn without the ox or horse towing them. The same is true of the Five Wheel Dhyāna-samādhi. Each of the five has its individual merits, but if without the guidance of the pause approach, there will be no force of cultivation and practitioners will encounter obstacles everywhere.
It is said that only when achievements are made will the nature and virtue manifest. Because practitioners are good at cultivating the pause approach, they can abide by their initial mind and proceed to the ultimate fruit. These wheels take great effects in the process. Because practitioners are good at cultivating the pause approach, they are replete with the Five Wheel Dhyāna-samādhi, can sever the delusions of the three realms, and will attain the Three Vehicle Phala.
Let’s share this with joy. Auspiciousness to everybody.
Source: Sweet Dew for the Soul (Vol. I), Written by Master Shih Longmen Yuantong.