釋禪波羅蜜次第法門 3.151

3.151

一、因強而緣弱，能發非事非理諸禪三昧不共之法，如前分別；二、因弱而緣強，能發非事非理諸禪三昧不共之法，即是今之所明；三、因緣俱強，能發非事非理諸禪三昧不共之法者，以前合今，即是其事，此人得法最勝；四、因緣俱弱者，則今世或發或不發，設得發禪，微羸淺薄，亦不牢固，多好退失，像末世中極上行人，只得如此。如上三句所明者，萬中或有一無一。

First, where the cause is strong but the condition is weak, being able to manifest the uncommon dharmas of all the dhyānas and samādhis that are neither phenomenal nor principle, as distinguished before. Second, where the cause is weak but the condition is strong, being able to manifest the uncommon dharmas of all the dhyānas and samādhis that are neither phenomenal nor principle, which is what is explained now. Third, where both cause and condition are strong, being able to manifest the uncommon dharmas of all the dhyānas and samādhis that are neither phenomenal nor principle: combining the former with the present is precisely this case, and this person attains the most supreme Dharma. Fourth, where both cause and condition are weak: in the present life [meditation] may or may not manifest; even if dhyāna manifests, it is faint, feeble, shallow, and thin, nor is it solid, and is largely prone to regress and loss. In the Semblance and Final ages, even the most superior practitioners attain only this much. As for those explained in the three alternatives above, among ten thousand there may perhaps be one, or none at all.