仁王護國般若波羅蜜多經疏 3.393

3.393

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.