釋禪波羅蜜次第法門 6.140

6.140

二、明修無所有處定方法，為二：一者、訶讚；二、觀行修習。云何訶責識處？行者深知識處過故。所以者何？識定心與識法相應，若於定中，心緣於識，過去、現在、未來心識悉無量無邊，若心緣無邊，緣多則散壞於定。復次，上緣空入定，名為外定。今緣識入定，名為內定。而依內依外，皆非寂靜。若依內心，以心緣心入定者，此定已依三世心生，非真實。唯有無心識處，心無依倚，乃名安隱。如是知已，讚無所有處。

Second, explaining the method of cultivating the absorption of the base of nothingness consists of two parts: first, disparagement and praise; second, contemplative practice and cultivation. How does one disparage and reproach the base of consciousness? Because the practitioner deeply knows the faults of the base of consciousness. Why is this? The mind in the absorption of consciousness corresponds to the phenomena of consciousness. If, within absorption, the mind takes consciousness as its cognitive object, the past, present, and future mental consciousnesses are all immeasurable and boundless; if the mind takes the boundless as its cognitive object, taking many objects will disperse and ruin the absorption. Furthermore, previously taking space as the cognitive object to enter absorption was called an external absorption; now taking consciousness as the cognitive object to enter absorption is called an internal absorption. Yet relying on the internal or relying on the external are both not serene. If one relies on the internal mind, using the mind to take the mind as a cognitive object to enter absorption, this absorption is already generated in reliance upon the minds of the three times and is not real. Only where there is no mental consciousness, with the mind having nothing to rely upon, is it truly called peaceful and secure. Having understood this, one praises the base of nothingness.