釋禪波羅蜜次第法門 6.100

6.100

一、明所修之境中有二種：一者、障境；二者、相成境。一、障者，行者欲入空處，要須滅三種色：一、可見有對色；二、不可見有對色；三、不可見無對色。故經中說：「過一切色相，滅有對相，不念種種相，入無邊虛空處。」《摩訶衍》云：「過一切色相，即破可見有對色；滅有對相，即是破不可見有對色；不念種種相，是滅不可見無對色。」一切色法不過十一，謂五塵、五根及一入少分，即是色法塵。如《阿毘曇》說：「一則見十，則說有對。」一入少分，是不可見無對，行者欲入虛空處定，必須破此三色，此三種色即是障境。二、成定境者，虛空為智所緣，因此入定，即是成定之境。

First, within clarifying the realm to be cultivated, there are two kinds: first, the obstructing realm; second, the realm that brings about accomplishment. First, the obstructing: if a practitioner wishes to enter the station of space, it is necessary to extinguish three kinds of form: first, visible and resistant form; second, invisible and resistant form; third, invisible and non-resistant form. Therefore it is said in the sūtra: 'Transcending all marks of form, extinguishing marks of resistance, not attending to manifold marks, one enters the station of boundless space.' The Mahāyāna[-upadeśa] states: 'Transcending all marks of form means dismantling visible and resistant form; extinguishing marks of resistance means dismantling invisible and resistant form; not attending to manifold marks means extinguishing invisible and non-resistant form.' All form dharmas do not exceed eleven: namely, the five sense objects, the five faculties, and a minor part of one sense base—that is, the mental object of form dharmas. As the Abhidharma states: 'One [sense base] is visible; ten are called resistant.' The minor part of one sense base is invisible and non-resistant. If a practitioner wishes to enter the absorption of the station of empty space, they must dismantle these three forms; these three kinds of form are the obstructing realm. Second, the realm that accomplishes the absorption: empty space is taken as the condition by wisdom, and by entering absorption through this, it is the realm that accomplishes the absorption.