摩訶止觀 9.4

9.4

上諸境得入，到清涼池；入流竟，則不須觀禪境。若魔事雖過而真明未發，雖無別修，以通修故，發過去習，諸禪紛現，當置魔事觀於諸禪。所以者何？禪樂美妙，喜生耽味，垢膩日增。若謂是道，墮增上慢；若呵棄者，全失方便。如此等過不可具記。雖免魔害，更為定縛；如避火墮水，無益三昧。為是義故，須觀禪境。但禪支諸定，助道有力，大小乘經皆共稱美。若四禪八定，《毘曇》、《成實》明之委細；自性九禪，《地持》、《十地》甚為分明。今亦略示其發相，粗為四意：一、明開合，二、發因緣，三、明發相，四、修止觀。

If one gains entry into the realms above and reaches the cool pool, having entered the stream, then one does not need to contemplate the realm of dhyāna. If māra affairs have passed but true illumination has not yet arisen, and although there is no separate cultivation, because of general cultivation past habits are triggered and various dhyānas appear in confusion, one should set aside māra affairs and contemplate the various dhyānas. Why is this? Dhyāna pleasure is sweet and wonderful; one easily gives rise to savoring attachment, and greasy defilements increase daily. If one considers it to be the path, one falls into overweening pride; if one scolds and abandons it, one completely loses the expedients. Such faults cannot be fully recorded. Although one avoids māra's harm, one is instead bound by concentration; like avoiding fire and falling into water, this brings no benefit to samādhi. For this reason, one must contemplate the realm of dhyāna. However, the factors of dhyāna and various concentrations are powerful in assisting the path, and both Mahāyāna and Hīnayāna sūtras praise them together. The four dhyānas and eight concentrations are explained in detail in the Abhidharma and the Tattvasiddhi; the nine dhyānas of intrinsic nature are very clear in the Bodhisattvabhūmi and the Daśabhūmika. Now I shall also briefly indicate their marks of arising, roughly divided into four points: first, explaining expansion and contraction; second, causes and conditions of arising; third, explaining the marks of arising; fourth, cultivating calming and contemplation.