釋禪波羅蜜次第法門 6.141

6.141

二、觀行修習者，觀於緣識，受、想、行、識如病如癰，如瘡如刺，無常、苦、空、無我，和合而有，虛誑不實，義如前釋。如是知已，即捨識處，繫心無所有處。無所有處既無所依，緣心識則內靜息求，不用一切心識之法，知無所有法非空非識，無為法塵無有分別。如是知已，靜息其心，念無所有法，是時識定即謝，少定未發，於其中間證相如前說。

Second, as for contemplative practice and cultivation: one contemplates that in taking consciousness as a cognitive object, sensation, perception, formations, and consciousness are like an illness, like an ulcer, like a wound, like a thorn; impermanent, suffering, empty, and non-self; existing through combination, deceptive and untrue, with the meaning as explained previously. Having understood this, one immediately abandons the base of consciousness and ties the mind to the base of nothingness. Since the base of nothingness has nothing to rely upon, taking the mental consciousness as an object ceases internally and rests from seeking; one does not employ any phenomena of mental consciousness, knowing that the phenomenon of nothingness is neither space nor consciousness, and that the unconditioned mental object has no distinctions. Having understood this, one calms and rests one's mind, being mindful of the phenomenon of nothingness. At this time, the absorption of consciousness ceases, and the absorption of the slight has not yet arisen; the signs of realization in the interim are as explained previously.