首楞嚴義疏注經 9.102

9.102

初二句指所依體。初句雙標，識性者，標有細想也。不動者，標無麁想也。次句轉釋不動義，前無所有處猶用心窮研，令不緣識心，與無所有法相應。今此一天研窮心滅，伏令不動，故云以滅窮研。於無下正釋行相，是依此識不動之處，故云於無盡中辨為非想，故云發宣盡性。雖見盡而識在，故云若盡非盡。雖見在而不起，故云如存不存。由此義故名非想非非想也。此即第六識麁想不起，仍有細分及賴耶流注不息，故約此義以立其名。准《俱舍》云「前三無色從如行得名，此有頂地約當體立稱也。」行人入此定時，厭患無所有處想如癡，有想處如癰、如瘡，即捨無所有處，緣念非有想非無想之法。心與此法相應，故云非有想非無想也。

The first two lines indicate the underlying basis. The first line sets forth two aspects: 'the nature of consciousness' indicates having subtle perceptions; 'unmoving' indicates the absence of coarse perceptions. The next line further explains the meaning of 'unmoving': previously, in the sphere of nothingness, one still used the mind to investigate exhaustively so that it would not condition the conscious mind, causing it to correspond with the dharma of nothingness. Now, in this single heaven, one investigates exhaustively to extinguish the mind, subduing it and causing it not to move; hence it is said, 'one exhaustively investigates through extinction'. From 'within the unending' downward directly explains the cognitive aspect: it is relying on this place where consciousness is unmoving; hence it says 'within the unending'. Discerning it as non-perception, it therefore says 'one makes manifest the nature of exhaustion'. Although one sees it as exhausted, consciousness remains; hence it is said 'as if exhausted yet not exhausted'. Although one sees it as remaining, it does not arise; hence it is said 'as if existing yet not existing'. Due to this meaning, it is named neither-perception-nor-non-perception. This is precisely when coarse perceptions of the sixth consciousness do not arise, yet subtle portions and the continuous flowing of the ālaya still do not cease; hence the name is established based on this meaning. In accordance with the Kośa: 'The first three formless [realms] receive their names from their modes of practice; this summit of existence establishes its name based on its intrinsic nature.' When the practitioner enters this samādhi, disgusted with the perceptions of the sphere of nothingness as foolish, and perceiving places with perception as like an ulcer or a boil, they then renounce the sphere of nothingness and mindfully condition the dharma of neither having perception nor lacking perception. When the mind corresponds with this dharma, it is therefore called neither having perception nor lacking perception.