法界次第初門 1.308

1.308

非想定。《大集經》云：「若有比丘有非想心，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、若有識想、若非想非非想等，皆名麁想。我今若修無想，無想三昧則能永斷如是等想，是故見於非想非非想為寂靜。如是見已，入非非想定已，不愛不著，破無明。彼無明已，名獲阿羅漢果。前三種定二道所斷，後第四定終不可以世俗道斷。凡夫於非想處雖離麁煩惱，而亦有十種細法，以其無麁煩惱故，一切凡夫謂是涅槃。凡夫者，外道欝頭藍弗是也。」

The attainment of neither-perception-nor-non-perception. The Mahāsaṃnipāta-sūtra states: "If there is a bhikṣu who possesses a mind of neither-perception, he contemplates thus: 'Now this perception of mine is suffering, is an outflow, is a sore, is an ulcer, and is not quiescent. If I am able to sever such neither-perception and nor-non-perception, this is called quiescence.' If there is a bhikṣu who can sever such perception and nor-non-perception, this is called obtaining the door of liberation of non-perception. Why is this? A bhikṣu who practices the Dharma contemplates thus: 'Whether there is perception of feeling, perception of consciousness, perception of contact, perception of space, perception of consciousness, or neither-perception nor-non-perception and so forth, these are all called coarse perceptions. If I now cultivate non-perception, the samādhi of non-perception will be able to permanently sever such perceptions; therefore, I view neither-perception-nor-non-perception as quiescent.' Having viewed it thus and entered the attainment of neither-perception-nor-non-perception, he does not crave or cling to it, and shatters ignorance. Having [shattered] that ignorance, he is called having obtained the fruit of an arhat. The former three attainments are severed by two paths; the latter fourth attainment can never be severed by the worldly path. Although an ordinary person in the base of neither-perception departs from coarse afflictions, there are still ten kinds of subtle dharmas; because there are no coarse afflictions, all ordinary persons call it nirvāṇa. An ordinary person refers to non-Buddhists such as Udraka Rāmaputra."