釋禪波羅蜜次第法門 1.111

1.111

次此應明亦有漏亦無漏禪。行者既得根本禪已，為欲除此禪中見著，次還從欲界修六妙門。所以者何？此六門中，數、隨、止是入定方便，觀、還、淨是慧方便，定愛慧策。愛故說有漏，策故說無漏。此六法多是欲界、未到地、四禪中具足，亦有至上無色地者。次此應明十六特勝，橫則對四念處，竪則從欲界乃至非想，但地地中立觀破析故，能生無漏。次應說通明觀，前十六特勝總觀故麁，今通明別觀故細。此禪亦從欲界至非想，乃至入滅定。此三種禪亦名淨禪，五種禪中猶是根本攝。今明無漏禪次第之相，即有二意不同：一者、行行次第；二者、慧行次第。

Following this, one should elucidate the dhyānas that are both defiled and undefiled. Once the practitioner has attained the root dhyānas, in order to eliminate views and attachments within these dhyānas, one returns once again to the desire realm to cultivate the six subtle gates. Why is this? Among these six gates, counting, following, and stopping are expedient means for entering concentration, whereas observing, returning, and purifying are expedient means for wisdom; concentration brings attachment, while wisdom spurs [one onward]. Because of attachment they are called defiled; because of spurring on they are called undefiled. These six dharmas are mostly fully present within the desire realm, the anāgamya stage, and the four dhyānas, though some reach up to the formless stages. Next, one should elucidate the sixteen sublime practices: horizontally, they correspond to the four applications of mindfulness; vertically, they extend from the desire realm up to [the stage of] neither-perception-nor-non-perception; because contemplation and analytical discernment are established in each stage, they can generate undefiledness. Next, one should explain the contemplation of penetrating clarity: the preceding sixteen sublime practices are coarse because they are general contemplations, whereas penetrating clarity here is subtle because it consists of specific contemplations. This dhyāna likewise extends from the desire realm up to neither-perception-nor-non-perception, and even to entering the absorption of cessation. These three kinds of dhyāna are also called pure dhyānas; among the five kinds of dhyāna, they are still subsumed under the fundamental root dhyānas. Now, in elucidating the sequential characteristics of undefiled dhyāna, there are two distinct meanings: first, the sequence of active practices; second, the sequence of wisdom practices.