摩訶止觀 9.136

9.136

若專修不淨、背捨等，不俟諦智，能發無漏，成聲聞法界。若觀諸禪，能破六蔽。蔽是集，集招苦果；能破是道，道能至滅，亦是聲聞法界，亦是六度菩薩法界。又禪必棄欲，是為檀；若不持戒，三昧不現前，是為尸；得禪故無瞋，是為忍；得禪故無雜念，是為精進；此法自名禪；知諸法皆無常，名為智。是名因禪起六度菩薩法界。又觀此禪是因緣生法。若觀諸禪是有支，有支由取，乃至老死，如前說。是緣覺法界。又觀諸禪因緣生法即空。生法即空是無生道諦，是通教聲聞、菩薩等法界。

If one exclusively cultivates the contemplation of impurity, the liberations, and so forth, without waiting for wisdom into the truths, these can manifest the uncontaminated, accomplishing the dharmadhātu of śrāvakas. If one contemplates that the dhyānas can destroy the six hindrances: hindrances are the truth of arising, and arising brings the fruition of suffering; being able to destroy them is the truth of the path, and the path leads to cessation; this is also the dharmadhātu of śrāvakas, and also the dharmadhātu of bodhisattvas of the six perfections. Furthermore, dhyāna necessarily abandons desire, which is giving; if one does not uphold the precepts, samādhi will not manifest, which is morality; because dhyāna is attained, there is no anger, which is patience; because dhyāna is attained, there are no distracted thoughts, which is vigor; this practice itself is called dhyāna; knowing that all dharmas are impermanent is called wisdom. This is called giving rise to the dharmadhātu of bodhisattvas of the six perfections through dhyāna. Furthermore, one contemplates that this dhyāna is a dharma arisen from causes and conditions. If one contemplates the dhyānas as the link of existence, and that the link of existence comes from grasping, up to old age and death, as explained before, this is the dharmadhātu of pratyekabuddhas. Furthermore, one contemplates that this dhyāna, as a dharma arisen from causes and conditions, is identical to emptiness. Dharmas arisen being identical to emptiness is the unarisen truth of the path; this is the dharmadhātu of śrāvakas, bodhisattvas, and others of the shared teaching.