釋禪波羅蜜次第法門 10.35

10.35

慧身及無色愛、無明、掉慢心、不相應諸行等苦集法和合因緣，則有非想。前於非想背捨中，雖知是事，不著非想，故名背捨，而未滅諸心數法。今行者欲入滅受想背捨故，必須不受非想，一心緣真，絕陰界入，則非想陰入界滅，一切諸行因緣悉滅，受滅乃至慧滅，愛、無明等諸煩惱滅，一切心數法滅，一切非心數亦滅，是名不與凡夫共，非是世法。若能如是觀者，是名滅受想。以能觀真之受想，滅非想苦集之受想。今行者欲入滅受想之背捨，復須深知能觀真之受想亦非究竟寂靜，即捨能觀之定受慧想。捨此緣真定、慧二心，故云背滅受想諸心數法。譬如以後聲止前聲，前聲既息，即後聲亦如是能除。受想既息，因此心與滅法相應，滅法持心，寂然無所知覺，故云身證想受滅。此定中既無心識，若欲出入，但聽本要期長短也。

When the body of prajñā, craving for the formless, ignorance, restlessness, arrogance, the conditioned factors not associated with mind, and other dharmas of suffering and its origin come together through causes and conditions, then neither-perception exists. Previously, in the liberation of neither-perception, although knowing these matters, one did not cling to neither-perception—hence called 'liberation'—yet had not extinguished all the mental concomitants. Now, because the practitioner wishes to enter the liberation of the cessation of perception and sensation, they must not accept neither-perception; single-mindedly focusing on the true, they cut off the aggregates, realms, and entrances. Then the aggregates, entrances, and realms of neither-perception cease, all causes and conditions of saṃskāras cease entirely; sensation ceases, up to prajñā ceasing; afflictions such as craving and ignorance cease; all mental concomitants cease, and all that is not mental concomitants also ceases. This is called 'not shared with ordinary persons' and 'not a mundane dharma.' If one can contemplate like this, it is called the cessation of perception and sensation. Using the perception and sensation capable of contemplating truth, one extinguishes the perception and sensation of suffering and origin in neither-perception. Now, as the practitioner wishes to enter the liberation of the cessation of perception and sensation, they must further deeply know that the perception and sensation capable of contemplating truth are also not ultimate tranquility; thus they abandon the absorption-sensation and prajñā-perception capable of contemplation. Abandoning these two minds of concentration and prajñā that take truth as their object is what is meant by 'turning away from and extinguishing sensation, perception, and all mental concomitants.' It is like using a later sound to stop an earlier sound: once the earlier sound has ceased, the later sound can also be eliminated in like manner. Perception and sensation having ceased, this mind consequently accords with the dharma of cessation; the dharma of cessation sustains the mind, silent and without any conscious awareness; hence it is called 'bodily realizing the cessation of perception and sensation.' In this absorption, since there is no mental consciousness, if one wishes to enter or emerge, one simply relies on the duration of one's original vow.