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# 首楞嚴義疏注經 9.93

首楞嚴義疏注經 9.93

- **Language:** Classical Chinese

### [9.93](https://indike.org/pramana/in.bauddha.taisho.1799.9.93)

初二句躡前也。捨心有二：一有頂；二無想。若於有頂，用無漏道斷有頂惑，銷礙入空，此是樂定那含，即定性聲聞也。若於廣果無想，用有漏道伏惑入空，亦名捨心，即凡夫、外道也。以此二天俱在捨心，共一地故。覺身下，正明此天銷礙之言亦通前二，然行人厭患色法如牢獄，心欲出離，即修觀智，破於色法，過於一切色相。滅有對相，不念種種相，入無邊空處。心與虛空相應，名為空處定。

> The first two lines take up what preceded. The mind of renunciation has two types: first, the Summit of Existence; second, No Thought. If at the Summit of Existence one uses the uncontaminated path to sever the defilements of the Summit of Existence and dissolves the obstruction to enter space, this is an anāgāmin who delights in concentration, namely a śrāvaka of determinate nature. If at Vast Results or No Thought one uses the path with outflows to suppress defilements and enter space, this is also called the mind of renunciation, namely ordinary beings and non-Buddhists. Because these two heavens both reside in the mind of renunciation, they share one single ground. From 'senses the body' downward directly explains this heaven: the words 'dissolves the obstruction' also apply to the preceding two. However, the practitioner, disgusted with form dharmas as if with a prison and with a mind desiring departure, then cultivates contemplative wisdom, breaks through form dharmas, and transcends all form marks. Extinguishing marks of resistance and not minding diverse marks, one enters the sphere of boundless space. When the mind is corresponding with empty space, it is named the samādhi of the sphere of space.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.9.93) — English, machine translation

## Linked texts (1)

- [法界次第初門](https://indike.org/pramana/in.bauddha.taisho.1925.1.266) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.9.93](https://indike.org/pramana/in.bauddha.taisho.1799.9.93) · Pramāṇa
