釋禪波羅蜜次第法門 8.99

8.99

次明非想定者，經言：「若有比丘有非心想，作是思惟：『我今此想是苦是漏，是瘡是癰，是不寂靜。若我能斷如是非想及非非想，是名寂靜。』若有比丘能斷如是非想非非想者，是名獲得無想解脫門。何以故？法行比丘作是思惟：『若有受想，若有識想，若有觸想，若有空想，若非想非非想，是等皆名麁想。我今若修無想三昧，則能永斷如是等想，是故見於非想非非想，為寂靜處。』如是見已，入非非想定已，不受不著，即破無明；破無明已，名獲阿羅漢果。」

Next, explaining the absorption of neither-conceptualization, the sūtra states: 'If there is a monk who has non-mental conceptualization, he reflects thus: "My present conceptualization is suffering, is defiled, is a sore, is an ulcer, and is not quiescent. If I can sever such non-conceptualization and non-non-conceptualization, this is called quiescent." If there is a monk who can sever such non-conceptualization and non-non-conceptualization, this is called obtaining the gate of liberation of non-conceptualization. Why? A monk who practices the Dharma reflects thus: "Whether there is the conceptualization of feeling, the conceptualization of consciousness, the conceptualization of contact, the conceptualization of space, or neither-conceptualization-nor-non-conceptualization—these are all called coarse conceptualizations. If I now cultivate the samādhi of non-conceptualization, I can forever sever such conceptualizations; therefore I see neither-conceptualization-nor-non-conceptualization as a place of quiescence." Having seen thus, after entering the absorption of neither-conceptualization-nor-non-conceptualization, neither receiving nor clinging, he then destroys ignorance; having destroyed ignorance, he is said to obtain the fruit of an arhat.'