釋禪波羅蜜次第法門 3.159

3.159

第四、明因止發禪，有盡、不盡。今就易顯者明，故先約一不淨觀中分別，自有行人宿世已經修得不淨、白骨流光。今於止中但發得不淨，未得白骨流光，此名不盡；若具足發者，名之為盡。若過去所習，勢分已盡，雖復修止，則不增進。若更專心諦觀白骨，練於骨人，研修不已即覺，隨心所觀，境界漸漸開發，成八背捨，觀、練、熏、修悉皆具足。此即是今世善巧精勤修習之所成就，非關過去習因善發。

Fourth, explaining that the manifestation of dhyāna due to cessation may be exhaustive or inexhaustive. Clarifying now in terms of what is easily shown, we first make distinctions with respect to the contemplation of impurity alone. There are practitioners who in past lives have already cultivated and attained impurity and the radiant white bones. Now, within cessation, they only manifest impurity and have not yet attained the radiant white bones: this is called inexhaustive. If it manifests completely, it is called exhaustive. If the momentum of what was practiced in the past has been exhausted, then although they cultivate cessation again, they will not advance. If they further focus their minds to closely contemplate the white bones, refine the skeletal figure, and investigate without ceasing, they will immediately perceive that the sphere of contemplation gradually unfolds according to their mind, completing the eight liberations, with contemplation, refinement, permeation, and cultivation all fully complete. This, then, is accomplished by skillful and diligent cultivation in the present life, and does not pertain to the wholesome manifestation from past habituated causes.