摩訶止觀 9.52

9.52

發此定時，見身、息、心，同如芭蕉相，無有堅實，是未到地相。見此三事同如泡沫相，是初禪。見三事同如浮雲相，是二禪。見三事同如影相，是三禪。見三事同如鏡像，是四禪。滅此三事皆空；滅空緣識；滅識緣無所有；滅無所有緣非想非非想；滅非想非非想三種受想，而身證滅受之法，以成解脫。有俗觀故，名「亦有漏」；有真觀故，名「亦無漏」。此禪事理既備，階位具足。《成論》人應用此明道定，入八解脫，於義為便而不肯用。《阿毘曇》約八背捨得有事理，俱異外道，成俱解脫人。《成論》但有理無事，便無俱解脫人。約外道禪為事禪，亦應約十善為戒、世智為慧。戒、慧既異外道，定何意同？是則客醫無客定，八術不成。委論其相，具在《修證》中說（云云）。

When this concentration manifests, one sees body, breath, and mind all resembling the plantain tree, lacking solidity—this is the characteristic of the threshold stage. Seeing these three matters all resembling foam is the first dhyāna. Seeing the three matters all resembling floating clouds is the second dhyāna. Seeing the three matters all resembling shadows is the third dhyāna. Seeing the three matters all resembling mirror images is the fourth dhyāna. Extinguishing these three matters, all become empty; extinguishing emptiness, one focuses on consciousness; extinguishing consciousness, one focuses on nothingness; extinguishing nothingness, one focuses on neither-perception-nor-non-perception; extinguishing the three kinds of feeling and perception of neither-perception-nor-non-perception, one personally realizes the dharma of the cessation of feeling to achieve liberation. Because there is conventional contemplation, it is called "also contaminated"; because there is ultimate contemplation, it is called "also uncontaminated." In this dhyāna, both phenomenon and principle are complete, and the ranks are fully present. The masters of the Tattvasiddhi-śāstra ought to use this to explain path-concentration and entry into the eight liberations, which would be suitable for its meaning, yet they are unwilling to use it. The Abhidharma, in terms of the eight liberations, can possess both phenomenon and principle, both differing from non-Buddhists, thereby producing persons liberated in both ways. The Tattvasiddhi has only principle without phenomenon, and consequently lacks persons liberated in both ways. If one takes non-Buddhist dhyāna to be phenomenal dhyāna, one should likewise take the ten good deeds as moral discipline and worldly knowledge as wisdom. Since moral discipline and wisdom differ from non-Buddhists, on what grounds would concentration be the same? If so, then an itinerant physician would have no visiting remedies, and the eight procedures would fail. A detailed discussion of its characteristics is fully stated in the Xiuzheng (and so on).