摩訶止觀 9.45

9.45

From contemplating impermanence onward matches the fourth dhyāna. Elsewhere one also contemplates impermanence, but that is not yet a specific antidote; upon attaining the unmoving concentration, one savors it as permanent. Now possessing the wisdom of contemplation, one knows that although it is free from pain and pleasure, it is ultimately a material phenomenon and still impermanent, so one should not give rise to defilement; hence it is called impermanence. From contemplating emergence and dispersion, it matches the station of empty space. Extinguishing the three kinds of form is like a bird exiting a cage, hence called "emergence"; focusing on emptiness, it is called "dispersion." Although focusing on emptiness, it also possesses the wisdom of contemplation. Contemplating dispassion matches the station of consciousness. Focusing excessively on emptiness leads to scattering, and scattering is called "passion"; the contemplative wisdom of the extraordinary separates from this scattered mind, hence it is called "dispassion." Contemplating cessation matches the station of nothingness. The contemplative wisdom of the extraordinary contemplates consciousness as non-existent whether abundant or scarce, hence it is called "contemplating cessation." Contemplating relinquishment matches the station of neither-perception-nor-non-perception. Relinquishing the station of consciousness and the station of nothingness, there is further a subtle concentration called "neither-perception-nor-non-perception," which ordinary persons mistakenly deem to be nirvāṇa. The Buddha's disciples know that although it lacks coarse afflictions, it has subtle afflictions; being free from craving and attachment, it is called "pure dhyāna." From impermanence to relinquishment, all are named the "smṛtyupasthāna of phenomena."