釋禪波羅蜜次第法門 7.74

7.74

十四、觀離欲者，此對識處。所以者何？一切愛著外境，皆名為欲。從欲界乃至空處，皆是心外之境。若虛空為外境，識來領受此空，即以空為所欲。今識處定緣於內識，能離外空欲故離欲。若凡夫得此定，無慧眼照了，謂言心與識法相應，真實安隱，即生染著。今言觀離欲者得此定時，即觀破析。若言以心緣識，心與識相應，得入定者，此實不然。何以故？過去、未來、現在三世識皆不與現在心相應故，云何言心與三世識相應？定法持心，名為識定。故知此識定但有名字，虛誑不實，故名離欲也。

Fourteenth, contemplating detachment from desire: this corresponds to the station of boundless consciousness. Why is that? All grasping and attachment to external objects are called desire. From the desire realm up to the station of boundless space, all are objects external to the mind. If empty space is an external object, when consciousness receives this emptiness, it takes emptiness as an object of desire. Now the absorption of the station of consciousness conditions internal consciousness, and because it can detach from desire for external space, it is called detachment from desire. If ordinary people attain this absorption, lacking the wisdom-eye to illuminate and comprehend it, they claim that the mind corresponds with consciousness as a real and secure state, and thus produce defiled attachment. Now, as for “contemplating detachment from desire”: when one attains this absorption, one immediately contemplates, analyzes, and deconstructs it. If one says that by having the mind condition consciousness, the mind and consciousness correspond, thereby entering absorption, this is truly not so. Why is that? Consciousness across the three times—past, future, and present—does not correspond with the present mind; how could one say that the mind corresponds with consciousness across the three times? A dharma of absorption holds the mind, which is named the absorption of consciousness. Thus, one knows that this absorption of consciousness exists in name only, deceptive and untrue; hence it is named detachment from desire.