法華三昧懺儀 1.120

1.120

云何當知中根行者得證淨相？所謂得定根清淨，就中亦有三品：下品行者，若於坐禪時，忽覺身心澄靜發諸禪定，所謂欲界住及未到地定身心空寂，身中諸觸次第而發，覺觀分明，喜樂一心默然寂靜，或緣眾生證慈悲喜捨，或復緣佛相好，善心開發入諸三昧，如是等種種諸定，是名下品定根清淨相也。中品知定根清淨相者，有諸行者於坐禪時身心安定，覺出入息長短細微，遍身毛孔出入無閡，因是見身三十六物了了分明，發諸喜樂入種種禪定，或見內外身諸不淨白骨狼籍，或見白骨皎潔分明厭離世間，因是發諸禪定，身心快樂寂然正受，或緣諸法而生慈悲喜捨，或緣諸佛微妙智慧種種功德而生三昧，如是等種種諸定開發，是名中品定根清淨相也。上品定根清淨相者，行者於坐禪中身心安靜，心緣世間陰入界法，即覺無常苦空，身受心法悉皆不實，十二因緣虛假無主，一切諸法不生不滅，猶如虛空身心寂然，與空無相無願相應，而生種種諸深禪定，微妙快樂寂靜無為，厭離世間憫念一切，無復蓋覆及諸惡法，是名上品定根淨相。此則略說中根行者得定根清淨相也。

How should one know that practitioners of middling faculties obtain signs of verified purification? This refers to obtaining purification of the faculty of concentration. Within this there are also three grades: For practitioners of the lower grade, if in seated meditation their body and mind suddenly feel clear and calm and arouse various meditative absorptions—namely the abiding concentration of the desire realm and the unarrived concentration, body and mind empty and quiescent, various sensations within the body arising in succession, initial thought and sustained thought distinct and clear, joy, bliss, single-mindedness, and silent stillness; or taking sentient beings as their object, they realize loving-kindness, compassion, sympathetic joy, and equanimity; or again taking the Buddha's marks and features as their object, their wholesome mind unfolds and they enter various samādhis—such various concentrations as these are called the signs of the purification of the faculty of concentration in the lower grade. As for those who know the signs of the purification of the faculty of concentration in the middling grade, there are practitioners whose body and mind become stable and settled during seated meditation, who perceive the in-and-out breath to be long or short, fine and subtle, entering and exiting all the pores of the body without obstruction, and by this means see the thirty-six components of the body distinctly and clearly, giving rise to various joys and blisses and entering various meditative absorptions; or they see the internal and external body's impurities and white bones scattered about; or they see white bones gleaming white and distinct, producing revulsion toward the mundane world, and by this means arouse various meditative absorptions, their body and mind happy and in quiescent right absorption; or taking phenomena as their object, they give rise to loving-kindness, compassion, sympathetic joy, and equanimity; or taking the Buddhas' subtle wisdom and various merits as their object, they give rise to samādhi; the unfolding of various concentrations such as these is called the sign of the purification of the faculty of concentration in the middling grade. As for the sign of the purification of the faculty of concentration in the superior grade, during seated meditation the practitioner's body and mind are tranquil, and when the mind takes the worldly aggregates, sense bases, and elements as its object, they immediately perceive impermanence, suffering, and emptiness, that body, feelings, mind, and dharmas are all unreal, the twelve links of dependent origination are fictitious and without a master, and all dharmas are neither arising nor perishing, like empty space, body and mind quiescent; and resonating with emptiness, signlessness, and wishlessness, they give rise to various deep meditative absorptions, subtle, blissful, quiescent, and unconditioned, developing revulsion toward the mundane world and pity for all beings, no longer having coverings or evil dharmas. This is called the sign of the purification of the faculty of concentration in the superior grade. This briefly explains the signs of practitioners of middling faculties obtaining purification of the faculty of concentration.