tāṃś ca dharmān śrutvā svacittanidhyaptyaiko rahogata evaṃ mīmāṃsate / dharmānudharmapratipattyeme buddhadharmā anugantavyā na kevalaṃ vākkarmapariśuddhyeti / so 'syāṃ prabhākaryāṃ bodhisattvabhūmau sthito bodhisattvo dharmānudharmapratipattihetor viviktaṃ kāmair viviktaṃ pāpakair akuśaladharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati / sa vitarkavicārāṇāṃ vyupaśamād adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati / sa prīter virāgād upekṣako viharati smṛtimān saṃprajānan sukhaṃ ca kāyena pratisaṃvedayati yat tad āryā ācakṣanta upekṣakaḥ smṛtimān / sukhavihārī niṣprītikaṃ tṛtīyaṃ dhyānam upasaṃpadya viharati / sa sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astaṃgamād aduḥkhāsukham upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati /
彼若聴経。自伏己心。念志上道。識如是意。在於経典。而行要法。慕楽仏道。終不唐挙。口言清浄。照察如是。住菩薩地。寂除情欲。消滅諸悪不善之法。専惟善業。歓悦安隠。成第一禅。又除想念。其内寂然。而心一矣。無復思想。随時順行。歓悦安隠。成第二禅。又好喜離。欲造恬泊行。其心寂黙。身意快然。猶如衆聖所言。観察其心。安隠行第三禅。又除其楽。棄捐衆苦。消竭前本。無楽無苦。専精永然其心清浄。行第四禅。
是菩薩。聞諸法已。降伏其心。於空閑処。心作是念。如説行者。乃得仏法。不可但以口之所言。菩薩如是。能住明地。即離諸欲悪不善法。有覚有観。離生喜楽。入初禅。滅覚観。内清浄心一処無覚無観。定生喜楽。入二禅。離喜故。行捨心念安慧身受楽。諸賢聖。能説能捨。常念受楽。入三禅。断苦断楽故。先滅憂喜故。不苦不楽。行捨念浄。入四禅。
是菩薩聞諸法已。降伏其心。於空閑処。心作是念。如説行者。乃得仏法。但以口言。無有是処。菩薩如是則離欲悪。不善法。有覚有観。離生喜楽。入初禅。滅覚観。内清浄。心一処無覚無観。定生喜楽。入二禅。離喜行捨。成就念慧。身受楽。諸賢聖能説能捨。常念受楽。入三禅。断棄苦楽。憂喜已滅。不苦不楽。行捨念浄。入四禅。
此菩薩。得聞法已。摂心安住。於空閑処。作是思惟。如説修行。乃得仏法。非但口言。而可清浄仏子。是菩薩。住此発光地時。即離欲悪不善法。有覚有観。離生喜楽。住初禅。滅覚観。内浄一心無覚無観。定生喜楽。住第二禅。離喜住捨。有念正知。身受楽。諸聖所説。能捨有念受楽。住第三禅。断楽先除。苦喜憂滅。不苦不楽。捨念清浄。住第四禅。
聞正法已独居静処心自決了作是思惟。以正修行法随法行。方得名為随順仏法。非但純以語業演説而得清浄。菩薩住是発光地時。為欲修行法随法行。離欲離諸悪不善法。有尋有伺。離生喜楽。入初静慮具足安住。尋伺寂静内等浄故一心趣故。無尋無伺定生喜楽。入第二静慮具足安住。於喜離欲安住於捨正念正知。有身受楽。於是処所。諸聖宣説。具足捨念及以正知。住身受楽入第三静慮具足安住。楽断苦断先喜憂没。不苦不楽捨念清浄。入第四静慮具足安住。