坐禪三昧經 2.47

2.47

有阿羅漢，一切有為法常厭滿足，更不求功德，待時入涅槃。有阿羅漢，求四禪、四無色定、四等心、八解脫、八勝處、十一切、入九次第、六神通，願智阿蘭若那三昧（秦言無諍。阿蘭若言無事，或言空寂。舊言須菩提常行空寂，行非也，自是無諍行耳！無諍者將護眾生，不令起諍，於我耳起諍，如舍利弗、目連夜入陶屋中宿，致拘迦離起諍者是也），超越三昧熏禪三解脫門及放捨（放捨者，三脫門，空、無願、無相。空無願無相，即十二門念，反著者也），更作利智懃精進，入如是諸禪功德，是名得不退法、不壞法。

There are arhats who are constantly revulsed by and contented regarding all conditioned dharmas, who no longer seek merit, and merely await their time to enter nirvāṇa. There are arhats who seek the four dhyānas, the four formless absorptions, the four immeasurables, the eight liberations, the eight spheres of mastery, the ten totalities, entering the nine successive [absorptions], the six supernormal knowledges, the knowledge of aspirations, and the araṇā-samādhi (in the language of Qin, 'non-contention'. Araṇā means 'without affairs', or 'empty and tranquil'. Formerly it was said that Subhūti constantly practiced emptiness and tranquility; this practice is incorrect—it is simply the practice of non-contention! Non-contention means protecting sentient beings so as not to cause contention to arise toward oneself, as when Śāriputra and Maudgalyāyana stayed overnight in a potter's shed, causing Kokālika to give rise to contention), transcending samādhi, perfuming dhyāna, the three gateways to liberation, and abandoning (abandoning refers to the three gateways to liberation: emptiness, wishlessness, and signlessness; emptiness, wishlessness, and signlessness are themselves the twelve gates of mindfulness that overturn attachment). Further producing sharp wisdom and zealous vīrya, entering into the merits of such dhyānas, this is named attaining the non-falling dharma and the indestructible dharma.