摩訶止觀 6.21

6.21

先識處如癰，無所有處如瘡；更有勝定，名「非有想非無想」。《阿毘曇婆沙》云：「非無想天之無想，非三空之有想，故言『非有想非無想』也。」人師云：「無想是色天異界，不應仍此得名。就同界釋名，前無所有定已除想，今復除無想。想、無想兩捨，故言『非有想非無想』。」《大論》云：「一常有漏，三當分別。」前三是亦有漏亦無漏，能發出世智，名「亦無漏」。此定不發無漏，專是有漏。教門對機，或覆、或顯，作如此說。自有人於此定中發無漏，此復云何？今且依教云云。

Previously, the sphere of consciousness was like an ulcer, and the sphere of nothingness was like a sore; there is a further superior concentration named "neither conception nor non-conception". The Abhidharma-vibhāṣā says: "It is not the non-conception of the Heaven of Non-Conception, nor is it the possession of conception of the three emptinesses; therefore it is said to be 'neither conception nor non-conception'." Masters say: "Non-conception belongs to the form heaven, a different realm, and should not be used as the basis for this name. Explaining the name with reference to the same realm: the previous concentration of nothingness had already eliminated conception; now non-conception is further eliminated. With both conception and non-conception relinquished, it is therefore called 'neither conception nor non-conception'." The Mahāprajñāpāramitopadeśa says: "One is always polluted, and three should be differentiated." The first three are both polluted and unpolluted; because they can generate supramundane wisdom, they are called "also unpolluted". This concentration does not generate the unpolluted; it is exclusively polluted. The doctrinal teaching addresses the capacities of beings, speaking either concealedly or explicitly, and makes such statements. There are indeed those who give rise to the unpolluted within this concentration—how is this explained? For now, we rely on the doctrinal teaching as discussed.