摩訶止觀 9.18

9.18

○二、明發禪因緣者，《大經》云：「一切眾生皆有初地味禪；若修、不修，必定當得。」近情而望，劫盡不修；久遠推之，亦曾離蓋。譬以誦經，廢近則易習，廢久則難習。當知昔有次第習即次第發，乃至事修事發等（云云）。如彼大地，種類具足，得雨潤氣，各各開生。生亦前後，結果不俱，梅四、桃七、梨九、柿十，雨緣雖同，成實有異。宿習如種，止觀如雨，禪發如果熟參差，總言八種耳。是名「內因緣發」也。

Second, to clarify the causes and conditions for the arising of dhyāna: The Mahāparinirvāṇa Sūtra says: 'All sentient beings possess the dhyāna of relish of the first stage; whether they cultivate it or not, they are bound to attain it.' Looking from near emotional attachment, they do not cultivate it even to the end of kalpas; but tracing it to the distant past, they have once been free from the hindrances. This is like reciting scriptures: if abandoned recently, it is easy to practice; if abandoned long ago, it is difficult to practice. One should know that if in the past there was sequential practice, then sequential arising occurs, up to phenomenal cultivation and phenomenal arising, and so forth. Like the great earth, which fully contains all species: when moistened by the vapor of rain, each sprouts and grows. Their growth also has earlier and later stages, and their bearing of fruit is not simultaneous: plums in the fourth [month], peaches in the seventh, pears in the ninth, and persimmons in the tenth. Although the condition of rain is the same, the ripening of their fruits differs. Past habit is like the seed; calming and contemplation are like the rain; the arising of dhyāna is like the uneven ripening of fruits, which are generally spoken of as eight kinds. This is called 'arising from internal causes and conditions.'