[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916) › 7.76 # 釋禪波羅蜜次第法門 7.76 釋禪波羅蜜次第法門 7.76 - **Language:** Classical Chinese ### [7.76](https://indike.org/pramana/in.bauddha.taisho.1916.7.76) 十六、觀棄捨者，此對非想。所以者何？非想是兩捨之對治，從初禪以來，但有遍捨，無有兩捨，故未與棄捨之名。今此非想既有雙捨有無，故名棄捨。亦以此定是捨中之極，故最後受名。若凡夫得此定時，謂為涅槃，無有觀慧覺了，不能捨離。今明棄捨者，得此定時，即知四陰、十二入、三界及十種細心數等和合所成。當知此定無常、苦、空、無我，虛誑不實，不應計為涅槃，生安樂想。既知空寂，即不受著，是名觀棄捨。雖求定相，而亦成就此定，爾時即具二種棄捨：一者、根本棄捨；二者、涅槃棄捨。永棄生死，故云觀棄捨。行者爾時深觀棄捨，即便得悟三乘涅槃。此事如須跋陀羅，佛令觀非想中細想，即便獲得阿羅漢果。 > Sixteenth, contemplating abandonment: this corresponds to neither-perception-nor-non-perception. Why is that? Neither-perception is the antidote of dual abandonment. From the first dhyāna onwards, there is only pervasive abandonment, not dual abandonment, so the name “abandonment” was not yet given. Now, since this neither-perception involves the dual abandonment of both existence and non-existence, it is named abandonment. It is also because this absorption is the ultimate among abandonments that it receives this name at the very end. When ordinary people attain this absorption, they think it is nirvāṇa, lacking the wisdom of contemplation to realize \[the truth\], and are unable to abandon it. Now, to explain abandonment: when one attains this absorption, one immediately knows that it is constituted through the combination of the four aggregates, the twelve sense bases, the three realms, and the ten kinds of subtle mental factors, and so on. One should know that this absorption is impermanent, suffering, empty, and non-self, deceptive and untrue; it should not be conceived as nirvāṇa, nor should one generate notions of peace and happiness toward it. Once one knows it is empty and quiescent, one does not grasp it; this is named contemplating abandonment. Although one does not grasp at marks of absorption, one nonetheless completes this absorption, at which time one is endowed with two kinds of abandonment: first, fundamental abandonment; second, nirvāṇa abandonment. Because one eternally abandons birth and death, it is called contemplating abandonment. When the practitioner at that time deeply contemplates abandonment, they immediately awaken to the nirvāṇa of the three vehicles. This is just like Subhadra, whom the Buddha instructed to contemplate the subtle perception within neither-perception, whereupon he immediately attained the fruit of an arhat. > — English (machine translation) (machine translation) - [Previous: 7.75](https://indike.org/pramana/in.bauddha.taisho.1916.7.75) - [Next: 7.77](https://indike.org/pramana/in.bauddha.taisho.1916.7.77) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1916.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1916~en-mt.7.76) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1916.7.76](https://indike.org/pramana/in.bauddha.taisho.1916.7.76) · Pramāṇa