釋禪波羅蜜次第法門 3.152

3.152

第二、次料揀理修發禪不定，亦有四種不同：一、自有行人安心體真理止，還發理中禪定，謂空、無相等一切理中諸禪三昧；二、自有行人安心理止，而但發事中禪定，謂根本禪、背捨一切事中諸禪三昧；三、自有行人安心理止，而具發事理禪定，謂根本禪、背捨、空、無相等一切事理諸禪三昧；四、自有行人安心理止，乃發非事非理禪定，謂自性禪等中道所攝一切諸禪三昧不共之法。廣分別諸禪相及料揀修發之義，類如初句中說。

Second, next to distinguish the indeterminacy of the manifestation of dhyāna through principle cultivation: there are likewise four different kinds. First, there are practitioners who settle their minds on the cessation of realizing the true principle, and in return manifest dhyāna absorptions within principle, namely, all the dhyānas and samādhis within principle, such as emptiness and signlessness. Second, there are practitioners who settle their minds on cessation of principle, yet manifest only dhyāna absorptions within phenomena, namely, all the dhyānas and samādhis within phenomena, such as the fundamental dhyānas and the liberations. Third, there are practitioners who settle their minds on cessation of principle, yet fully manifest dhyāna absorptions of both phenomena and principle, namely, all the dhyānas and samādhis of both phenomena and principle, such as the fundamental dhyānas, the liberations, emptiness, and signlessness. Fourth, there are practitioners who settle their minds on cessation of principle, yet manifest dhyāna absorptions that are neither phenomenal nor principle, namely, the uncommon dharmas of all the dhyānas and samādhis subsumed by the Middle Way, such as the dhyāna of self-nature. The extensive distinction of the characteristics of the various dhyānas and the analysis of the meaning of cultivation and manifestation are analogous to what was said under the first alternative.