釋禪波羅蜜次第法門 3.90

3.90

Furthermore, if within the desire realm or the anāgamya stage, body and mind become clear and tranquil, there may arise notions of impermanence, suffering, non-self, impurity, the world as revulsive, the impurity of food, death, abandonment, detachment, cessation, and so forth; or recollections of the Buddha, Dharma, Saṅgha, precepts, giving, deities, and so forth; or the applications of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, path, and so forth; or contemplations of emptiness, signlessness, wishlessness, the sixteen aspects of the four truths, and so forth; or various practices, vows, and merits such as the six pāramitās, the four means of embrace, and the four analytical knowledges; or various supernormal knowledges such as the divine ear, knowledge of others' minds, and knowledge of past lives; or the eighteen kinds of emptiness, such as internal emptiness, external emptiness, internal and external emptiness, up to the emptiness of non-dharmas and the emptiness of dharmas; or various samādhi gates such as the dhyāna of self-nature, the ten powers, lineage, samāpatti, Śūraṅgama, and the lion's roar; or all dhāraṇī gates such as the revolving dhāraṇī, the hundreds of thousands of myriads of koṭis revolving dhāraṇī, and the Dharma-sound expedient dhāraṇī. Various dhyānas and samādhis such as these have different realms and numerous signs; they will be fully distinguished below in the seventh major section explaining cultivation and realization, where the signs of the deep and vast realms of the various dhyānas and samādhis are discriminated.