摩訶止觀 9.66

9.66

四、空背捨者：過一切色，滅有對色，不念種種色。「一切色」是欲界內、外色；「有對」是五根所對；此兩色前三背捨已滅。但有八色隨心轉變，故言「種種色」。呵色緣空，更無別法，但入空定。若凡夫多染，保著空定；聖人深心、智慧利，直去不迴，故名「背捨」。若緣空多則散，虛誑不實，捨空緣識，識法相應，名「識處背捨」。又識生滅無常虛誑，無復所緣，但有能緣，故言「無所有處」。識處如癰，無所有處如瘡；捨識、無識，即是「非想非非想」。此無想猶有細煩惱。今捨能緣非想之受想，亦無復能滅之想，定法持身泯然無想，如水魚、蟄蟲。若以所滅為名，與攀上厭下何異？今從能滅自地亦滅他地得名，故言「滅受想背捨」。具如《修證》中說。

Fourth, the liberation of boundless space: transcending all form, extinguishing forms with resistance, and not reflecting upon diverse forms. 'All form' refers to internal and external forms of the desire realm. 'Forms with resistance' refers to what is confronted by the five sense faculties. These two forms have already been extinguished in the preceding three liberations. Only the eight colors transform according to the mind, hence they are called 'diverse forms.' Repudiating form and focusing upon space, there is no separate phenomenon apart from entering the absorption of space. Ordinary beings harbor much defilement and cling attachment to the absorption of space; the noble ones, with profound intention and sharp wisdom, advance straight ahead without turning back, hence it is called 'turning away and relinquishing' (liberation). If one focuses upon space excessively, the mind becomes scattered, deceptive, and unreal; so one abandons space and focuses upon consciousness, harmonizing with the phenomenon of consciousness, which is called the 'liberation of the station of consciousness.' Furthermore, consciousness arises and ceases, impermanent and deceptive, having no further object of perception, leaving only the perceiving subject; hence it is called 'nothingness.' The station of consciousness is like an ulcer, and the station of nothingness is like a sore; relinquishing consciousness and non-consciousness is the 'station of neither perception nor non-perception.' This non-perception still contains subtle defilements. Now, abandoning the sensation and perception that grasp non-perception, and also having no further thought of active cessation, the samādhi sustains the body in stillness without ideation, like fish in water or dormant insects. If it were named after what is extinguished, how would it differ from craving the higher while detesting the lower? Now it receives its name from its capacity to extinguish both its own plane and other planes; hence it is called the 'liberation of the cessation of sensation and perception.' This is fully explained as in the *Xiuzheng*.