摩訶止觀 9.79

9.79

十一切處在四禪中。初禪覺觀多，二禪喜動，三禪樂動，不得廣普，遍一切處；唯不動念慧則能廣普。以青遍十方，十方皆青；餘色亦爾，故名「一切處」。若「一切入」者：以青遍一切時，黃來入青，亦遍一切處。青黃本相不失，相入又不相濫。餘色相入亦如是。是名「一切入」。此乃內心放色遍一切處，那得以外樹葉為緣遍一切處耶？內心無法，安能轉變外樹葉耶？先能變心，方能變葉耳。《大論》取優鉢羅華者，恐人不解，借外喻內，不可執喻為正義。若通明觀，內無骨人，不放八色；修勝處時當借外緣，或可應爾。不壞法人，內自放，不須外也。

The ten totalities (kṛtsnāyatanas) are contained within the fourth dhyāna. In the first dhyāna there is an abundance of initial and sustained application of thought (vitarka and vicāra); in the second dhyāna, joy causes agitation; in the third dhyāna, bliss causes agitation. None of these can achieve vast universality and pervade all places; only when mindfulness and discernment are unmoving can there be vast universality. Pervading the ten directions with blue so that the ten directions are entirely blue, and likewise for the other colors, is called 'all places' (totality). As for 'total penetration': when blue pervades everywhere, yellow enters into the blue and also pervades everywhere. The original characteristics of blue and yellow are not lost, and their mutual interpenetration does not cause confusion. The mutual interpenetration of the other colors is also like this. This is called 'total penetration'. This is the inner mind radiating color to pervade all places; how could it be conditioned by external tree leaves to pervade everywhere? If the inner mind lacks the Dharma, how could it transform external leaves? Only when one can first transform the mind can one then transform the leaves. As for the *Mahāprajñāpāramitopadeśa* taking the utpala flower as an example, fearing that people would not understand, it borrowed the external to illustrate the internal; one must not cling to the metaphor as the fundamental meaning. If one contemplates through pervasive illumination, there is internally no skeleton and no emission of the eight colors; when cultivating the stations of mastery (abhibhvāyatanas), one should rely on external conditions, and perhaps it should be so. But for someone of unimpaired faculty, it radiates internally of itself without needing the external.