釋禪波羅蜜次第法門 2.64

2.64

今當借譬顯之：一者、作法懺悔，罪滅或復、不復，如冷病人服於薑桂，所患除差，身有復、不復。二者、觀相懺悔，非唯罪滅，能發禪定。此則過本。何以故？本無禪定故。如冷病人服石散等，非但冷除，亦復肥壯過本。三者、觀無生懺悔，非唯罪滅，發諸禪定，乃得成道。此為增上過本。如病服於仙藥，非直病除，乃得仙通，神變自在。此而推之，豈得一類？

Now this should be clarified by borrowing analogies: First, in repentance through ritual action, when sins are eliminated, [the vows] are either restored or not restored; it is like a person suffering from a cold illness taking ginger and cinnamon: the affliction is cured, but the body either recovers its former state or does not. Second, in repentance through contemplating signs, not only are sins eliminated, but dhyāna-concentration can also arise. This surpasses the original. Why? Because originally there was no dhyāna-concentration. It is like a person suffering from a cold illness taking powdered mineral drugs: not only is the cold removed, but the body also becomes plump and robust, surpassing the original state. Third, in repentance through contemplating non-arising, not only are sins eliminated and the various dhyāna-concentrations aroused, but one even attains the realization of the Path. This vastly surpasses the original. It is like a sick person taking an elixir of the immortals: not only is the illness cured, but one also attains the supernormal powers of an immortal, free in magical transformations. Deducing from this, how could it be of a single kind?