釋禪波羅蜜次第法門 3.157

3.157

第二、明發諸禪三昧所由，自有二解不同：一、有師言：「但修上入定，諸禪自發，不勞餘習。」此師一向併用止法教人事等，舊醫純用乳藥。今不同此。所以然者，止者一法，發法亦應但一，既行者因止發禪不同，何得一向由止？此則非唯於理有失，亦是乖佛教門。二、有師言：「宿世經習諸禪，善根為因，今世修止，得定為緣，是故異發不同。」其義可見。譬如陸地雖有藥草、樹木、叢林種類若干，名色各異，若不同霑一味之雨，豈得有異類生長之殊？此亦如是，若依大乘，闇室、瓶、盆、井中七寶之義，此則別論。

Second, explaining the origin of the manifestation of the various dhyānas and samādhis: there are two different explanations. First, some masters say: 'Simply cultivate the upper [stages] and enter absorption; the various dhyānas will manifest naturally, requiring no other practice.' Such masters exclusively use the method of cessation to teach people and the like, just as the old physician solely used milk medicine. The present [view] is not like this. Why is that? Cessation is a single method, so the phenomena manifested should also be merely one; yet since practitioners manifest different dhyānas on account of cessation, how could it arise solely from cessation? This not only fails in principle, but also contradicts the teaching gates of the Buddha. Second, some masters say: 'Habitual practice of the various dhyānas in past lives serves as the wholesome root cause; cultivating cessation in the present life and attaining absorption serves as the condition. Therefore, different manifestations occur.' Its meaning can be seen. For example, although there are on dry land a certain number of species of medicinal herbs, trees, and thickets, each with differing names and forms, if they were not equally moistened by rain of a single flavor, how could there be the difference of disparate growth? This is just the same. If one relies on the Mahāyāna analogies of the dark room, the vase, the basin, and the seven jewels in the well, this is discussed separately.