摩訶止觀 9.16

9.16

次、明深淺不同者：四禪是根本、闇證、味禪，凡聖通共，薄修即得。特勝少有觀慧，不味、不闇證，橫對念處，竪對根本，故先味、次淨也。通明觀慧，證相深細，細次於總也。此三同是根本實觀，治惑力弱。九想正是假想初門，前鋒伏欲，故次列也。九想但厭患外境，未治其心，故次八背捨也。背捨雖破內外貪欲，總而未別，緣中不得自在，故次明大不淨，破依正貪也。雖總別治貪，未修大福德，故次慈心。雖復內治重貪，外修福德，不入因緣則非世間正見，故次因緣；三世輪轉無主、無我，成世正見也。雖世正見，緣底下因人，福力微弱，次緣上果，福力廣大。雖前來諸定，未有力用轉變自在，故次神通（云云）。

Next, to clarify the differences in depth: The four dhyānas are fundamental, dark realization, and dhyāna of relish; they are shared in common by ordinary beings and sages, and are attained with slight cultivation. The [sixteen] superior excellences possess a little contemplative wisdom, are without relish or dark realization, correspond horizontally to the smṛtyupasthānas, and correspond vertically to the fundamental; therefore relish comes first, followed by purity. The contemplative wisdom of the thorough illumination has deep and subtle realization marks; subtlety follows the general. These three are all fundamental real contemplations, and their power to cure delusions is weak. The nine contemplations are precisely the initial gateway of provisional visualization, serving as the vanguard to subdue desire; therefore they are listed next. The nine contemplations only feel revulsion toward external objects and have not yet disciplined the mind; therefore the eight emancipations come next. Although the emancipations destroy internal and external greed and desire, they do so collectively rather than distinctly, and do not attain mastery amidst conditions; therefore the great impurity is explained next to destroy greed for the dependent and proper [rewards]. Although greed is cured collectively and distinctly, one has not yet cultivated great merit; therefore the mind of loving-kindness comes next. Although one internally cures heavy greed and externally cultivates merit, without entering conditioned arising this is not mundane right view; therefore conditioned arising comes next: cyclic transmigration through the three times is without owner and without self, establishing mundane right view. Although it is mundane right view, it conditions inferior causal persons, and its power of merit is weak; next, one conditions the superior fruit, whose power of merit is vast and great. Although the preceding concentrations have been attained, they do not yet possess functional power to transform with mastery; therefore the superknowledges come next (and so forth).