釋禪波羅蜜次第法門 1.143

1.143

第四、釋非有漏非無漏心，亦約四時中明：一、約發心者，菩薩大士初發意欲修禪時，不為生死，不為涅槃，則心不墮二邊；二、約修行者，菩薩修禪波羅蜜時，為福德故，不住無為，為智慧故，不住有為；三、約得證者，菩薩入諸禪時，若於禪中發無生忍慧，爾時心與法性相應，不著生死，不染涅槃；四、菩薩從禪定起，隨對眾境，心常不依有無二邊，以是因緣，菩薩之心名非有漏非無漏心。

Fourth, explaining the neither defiled nor undefiled mind is also clarified across four periods: first, regarding the initial resolve: when a bodhisattva mahāsattva first generates the intention to cultivate dhyāna, it is neither for the sake of birth-and-death nor for the sake of nirvāṇa, and thus the mind does not fall into the two extremes; second, regarding cultivation: when a bodhisattva cultivates dhyāna-pāramitā, for the sake of merit they do not abide in the unconditioned, and for the sake of wisdom they do not abide in the conditioned; third, regarding attainment of realization: when a bodhisattva enters the various dhyānas, if within dhyāna they generate the wisdom of the endurance of the non-arising of dharmas, at that time the mind accords with the nature of phenomena (dharmatā), not clinging to birth-and-death nor defiled by nirvāṇa; fourth, when a bodhisattva rises from dhyāna-concentration and encounters various objects, the mind constantly does not rely on the two extremes of existence and nonexistence. Due to these causes and conditions, the bodhisattva's mind is called neither defiled nor undefiled.