[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.393 # 仁王護國般若波羅蜜多經疏 3.393 仁王護國般若波羅蜜多經疏 3.393 - **Language:** Classical Chinese ### [3.393](https://indike.org/pramana/in.bauddha.taisho.1709.3.393) 解曰：住於滅定者，所得定也。《十地》第九云寂滅定，餘論皆名滅盡定也。《大般若》云滅想受定。釋此名者，令不恒行恒行染污心心所滅，故名滅盡。令身安和故亦名定。滅盡之定，依主得名。出此體者，依彼所滅不恒行識二十二法，及恒行識有覆心所滅十二法種子為體，依大小乘假實異故。明所依者，此定加行由心息想作意為先，初修之時必依有頂遊觀無漏為加行入，次第定中最居後故，雖屬有頂，是無漏故。此定微妙，要證二空隨應後定所引發故。明得人者，三乘無學及有學聖，已伏或離無所有貪，准在人中此定初起，佛及弟子說力起故，人中慧解極猛利故。後上二界亦得現前，如《大般若》三百五十云「菩薩摩訶薩師子頻申三摩地者，入初靜慮次第往上，乃至滅想受定。彼復下入初靜慮，名頻申定。若菩薩摩訶薩集散三摩地者，如超等至從一切地心入滅想受定，於一切地心出，名集散故。」今此菩薩於滅盡定入出自在，起殊勝行故。《十地論》第九引經云「從第六地能入滅定」。今住此地，於念念中能入寂滅而不證滅，畢竟成就不可思議身口意業，行實際行。雖常寂滅廣化眾生者，謂此菩薩第六識全、第七一分住彼定中，雖常寂滅，第七智品起三業事廣化眾生故。《十地論》云「行實際行而不證滅，不捨有情。」即廣化故。從此第二明示現行。 > The commentary states: 'Dwelling in the absorption of cessation' refers to the absorption obtained. The ninth \[fascicle of the\] Daśabhūmika calls it the quiescent absorption; other treatises all call it the absorption of cessation (nirodha-samāpatti). The Mahāprajñāpāramitā calls it the absorption of the cessation of ideation and feeling (saṃjñā-vedayita-nirodha-samāpatti). Explaining this name: it causes the non-constant active \[minds\] and the constantly active defiled mind and mental factors to cease, hence it is called 'complete cessation' (nirodha). Because it makes the body peaceful and harmonious, it is also called 'absorption' (samāpatti). 'Absorption of complete cessation' derives its name as a determinative compound (tatpuruṣa). Explaining its essence: it takes as its essence the seeds of the twenty-two dharmas of the non-constant active consciousnesses that are ceased, and the seeds of the twelve dharmas of the defiled mental factors of the constantly active consciousness that are ceased, differing as nominal or real according to the Mahāyāna and Hīnayāna. Explaining that on which it relies: the preparatory application (prayoga) for this absorption is preceded by the intention of ideation stopping in the mind; when first cultivated, it must rely on the summit of existence (bhavāgra) to enter by the preparatory application of uncontaminated contemplation. Because it is the very last among the successive absorptions (anupūrva-vihāra-samāpatti), though it pertains to the summit of existence, it is uncontaminated. This absorption is subtle and wondrous; it must be induced by the subsequent absorption that accords with the realization of the two emptinesses. Explaining the persons who obtain it: the non-learners (aśaikṣa) and learners (śaikṣa) of the three vehicles who have already suppressed or parted from greed for the \[sphere of\] nothingness. Based on its initial arising in the human realm, it arises through the preaching power of the Buddha and his disciples, because wisdom and understanding in the human realm are extremely sharp. Later, it can also manifest in the two higher realms, as the 350th \[fascicle of the\] Mahāprajñāpāramitā states: 'As for the bodhisattva-mahāsattva's lion's stretch samādhi (siṃhavikrīḍita-samādhi), one enters the first dhyāna and ascends in order up to the absorption of the cessation of ideation and feeling, and from there enters down again to the first dhyāna; this is called the stretch samādhi. If it is the bodhisattva-mahāsattva's concentration of scattering and gathering (vyutkrāntaka-samādhi), like transcendent meditative attainment, from the mind of any ground one enters the absorption of the cessation of ideation and feeling, and emerges in the mind of any ground; this is called scattering and gathering.' Now this bodhisattva has mastery in entering and emerging from the absorption of cessation, and thus produces extraordinary practices. The ninth \[fascicle of the\] Daśabhūmikā-śāstra cites a sūtra saying: 'From the sixth ground one is able to enter the absorption of cessation.' Now, dwelling on this ground, in thought-moment after thought-moment they are able to enter quiescence without realizing extinction, definitively accomplishing inconceivable actions of body, speech, and mind, and practicing the practice of the limit of reality (bhūtakoṭi). 'Though constantly quiescent, they extensively transform sentient beings' means that this bodhisattva's sixth consciousness is entirely, and the seventh consciousness is partially, dwelling in that absorption; though constantly quiescent, the wisdom-category of the seventh consciousness gives rise to the activities of the three actions to extensively transform sentient beings. The Daśabhūmikā-śāstra states: 'Practicing the practice of the limit of reality without realizing extinction, and not abandoning sentient beings,' which is precisely extensive transformation. From here, the second part explains the practice of manifestation. > — English (machine translation) (machine translation) - [Previous: 3.392](https://indike.org/pramana/in.bauddha.taisho.1709.3.392) - [Next: 3.394](https://indike.org/pramana/in.bauddha.taisho.1709.3.394) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.393) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.393](https://indike.org/pramana/in.bauddha.taisho.1709.3.393) · Pramāṇa