釋禪波羅蜜次第法門 6.151

6.151

二、明觀行修習。行者爾時諦觀無所緣，受、想、行、識如病如癰，如瘡如刺，無常、苦、空、無我，欺誑不實，和合而有，非實有。如是觀已，即便捨離，心觀於非有非無。何法非有？謂心非有。何以故？過去、現在、未來，求之都不可得，無有形相，亦無處所，當知非有。云何非無？若言是無，何名無為？心是無為，離心是無。若心是無，不名為心，以無覺無緣故；若心非無，更無別無。何以故？無不自無，破有故說無，無有則無無，故言非有非無。如是觀時，不見有無，一心緣中，不念餘事，是名修習非有想非無想定。如是即依非有非無，常念不捨，則不用處定便自謝滅，而非有想非無想定未發，於其中間亦如上說。

Second, explaining contemplative practice and cultivation: the practitioner at that time clearly contemplates that which has no cognitive object, that sensation, perception, formations, and consciousness are like an illness, like an ulcer, like a wound, like a thorn; impermanent, suffering, empty, and non-self; deceptive and untrue, existing through combination and not truly existent. Having contemplated thus, one immediately abandons it, and the mind contemplates neither existence nor non-existence. What phenomenon is non-existent? It means the mind is non-existent. Why is this? In the past, present, and future, seeking it is entirely impossible; it has no shape or characteristics, nor does it have a location; one should know it is non-existent. How is it not non-existent? If one says it is non-existent, what would be called the unconditioned? The mind is the unconditioned; apart from the mind is non-existence. If the mind were non-existent, it would not be called mind, because there would be no awareness and no cognitive condition. If the mind is not non-existent, there is no other separate non-existence. Why is this? Non-existence is not inherently non-existent; non-existence is spoken of to refute existence; if there is no existence, then there is no non-existence. Therefore it is said to be 'neither existent nor non-existent.' When contemplating in this way, one does not see existence or non-existence; with a single mind taking the middle as object, not thinking of other matters, this is called cultivating the absorption of neither having perception nor non-perception. Relying thus on neither existence nor non-existence, constantly mindful without abandoning it, the absorption of the base of non-employment will naturally cease and extinguish, while the absorption of neither having perception nor non-perception has not yet arisen; the interim is also as described above.