釋禪波羅蜜次第法門 1.141

1.141

第二、明無漏心，亦約四時中分別：一、約發心者，二乘之人初發心欲修禪時，厭患世間，不樂禪樂及求果報，但為調心，則漏心自然微薄不起，因此能發無漏；二、修行者隨所修禪，悉知虛假，能伏見著，不生結業；三、得證者入諸禪定之時，若於定中發真空慧，斷諸煩惱，則三漏永盡；四、從禪定起，隨所對境，不生見著，造諸結業，以是因緣，名無漏心。前二心雖是有漏，而為無漏作因，因中說果，亦名無漏。

Second, explaining the undefiled mind is also differentiated across four periods: first, regarding the initial resolve: when persons of the two vehicles first resolve to cultivate dhyāna, feeling revulsion toward the mundane world, they do not delight in the bliss of dhyāna or seek karmic fruition, but only seek to tame the mind; then the defiled mind naturally becomes subtle, weak, and unarisen, and thereby they can generate the undefiled; second, practitioners, in accord with whatever dhyāna they cultivate, know it is entirely unreal, and are able to subdue clinging views without generating fettering karma; third, those who attain realization: when entering the various dhyāna-concentrations, if within concentration they generate the wisdom of true emptiness and sever the defilements, then the three outflows are forever exhausted; fourth, upon rising from dhyāna-concentration, encountering whatever objects, they do not give rise to clinging views or create fettering karma. Due to these causes and conditions, it is called an undefiled mind. Although the first two minds are defiled, they serve as causes for the undefiled; speaking of the fruit in terms of the cause, they are also called undefiled.