摩訶止觀 9.134

9.134

若觀禪如胡瓜，能為十法界而作因緣。初雖發定，柔伏身口，如蛇入筒，因禪而直；後出觀對境，已復還曲，更生煩惱，初如小水，後盈大器。禪法既失，破戒反道，造無間業。佛在世時，得四禪比丘謂為四果。又熊子等是也（云云）。又勝意著禪自高，謗擯喜根（云云）。又入定無惡，出觀起惡成業。若失定者，惡牽惡道；不失定者，受禪報盡，惡業則興，受飛貍身，噉諸魚鳥，即其義也。若不得禪，名利不至；既得禪已，因造三途法界。

If one contemplates dhyāna like a cucumber, it can serve as the causes and conditions for the ten dharmadhātus. Although at first it brings forth concentration, gently subduing the body and mouth like a snake entering a tube that becomes straight due to the tube, later, when emerging from contemplation and confronting sensory realms, it turns bent again, giving rise further to afflictions, which at first are like a little water and later fill a great vessel. Once the dhyāna is lost, one breaks precepts and turns contrary to the Path, creating karma of the Avīci hell. When the Buddha was in the world, the monk of the fourth dhyāna took it to be the fourth fruit; so too was the case of the bear's cub and others (and so on). Also, Superior Intent clung to dhyāna, exalted himself, and disparaged and rejected Joyful Root (and so on). Furthermore, entering concentration is without evil, but emerging from contemplation gives rise to evil that accomplishes karma. If one loses concentration, evil pulls one into the evil destinies; if one does not lose concentration, when the retribution of the dhyāna is exhausted, evil karma will arise, causing one to receive the body of a flying civet eating various fish and birds—such is the meaning. If one does not attain dhyāna, fame and gain do not arrive; having attained dhyāna, one consequently creates the dharmadhātu of the three wretched destinies.