法界次第初門 1.297

1.297

十六、觀棄捨。修特勝者，離無所有，修非有想非無想定時，即自以智觀察所修之法、能修之心，是故若發非想定時，即觀照分明，知非想處兩捨之定猶有細想，四眾和合而有，虛誑不實，非是涅槃安樂真法，則心不愛著。特勝行者，若於地地修觀照了，則地地之中顛倒不起，心不染著，隨其因緣會處，即於是地發真無漏，證三乘道。略辨特勝竟。言少則意難見，讀者必須細心比類，令知地地之中與根本禪、四空證定一往雖同，而觀慧有別也。

16. Contemplating abandonment. When one who cultivates the superior stages leaves nothingness and cultivates the concentration of the base of neither-perception-nor-non-perception, one naturally observes with wisdom the dharma cultivated and the cultivating mind; therefore, when the concentration of neither-perception arises, one contemplates and illuminates clearly, knowing that the concentration of both-abandoned in the base of neither-perception still possesses subtle perception, existing from the combination of the four skandhas, illusory and unreal, not being the true dharma of peaceful bliss of nirvāṇa, and the mind does not harbor craving attachment. If a practitioner of the superior stages cultivates contemplation and illumination at each and every stage, then in each and every stage inversions do not arise, and the mind is not defiled or attached; wherever conditions convene, one immediately gives rise to the true untainted in that stage, realizing the path of the three vehicles. The brief distinction of the superior stages is finished. Where words are few the meaning is difficult to see; readers must carefully compare and analogize, so that they understand that while in each stage it is superficially identical to the fundamental dhyānas and the realizations of concentration in the four formless realms, the contemplative wisdom is distinct.