大方廣佛華嚴經疏 46.17

46.17

第十滅定智通，中三：初標名。云一切法滅盡者，謂五聚之法皆當體寂滅故，斯即理滅，不同餘宗滅定但明事滅，唯滅六七心心所法，不滅第八等。但事滅故，不能即定而用；證理滅故，定散無礙，由即事而理故不礙滅，即理而事故不礙用，是以文云「雖念念入而不廢菩薩道」等。亦非心定而身起用，亦不獨明定散雙絕，但是事理無礙故。上七地云「雖行實際而不作證，能念念入亦念念起。」及《淨名》云「不起滅定，現諸威儀。」皆斯義也。事理非一故，一切法滅盡之神通非異故，滅盡即神通，通二釋也。二「於念念」下釋相，中二：先明即定體用自在、後「此菩薩住三昧時」下明入定時分自在。前中亦二：先標入定、二「亦不退」下明不礙用。於中，初二句總，未作不退、現作不捨，正簡事滅以顯真滅；餘句別明，文顯可知。第二明入定時分自在，中三：初長短隨心、二「菩薩入此」下威儀不忒、三「雖於有無」下不礙起用定散雙行。於中，先法、後喻。光影普現寂然無心，隨器虧盈體無來去。三「是為」下結名。

Tenth is the abhijñā of the knowledge of the concentration of cessation (nirodha-samāpatti). Within this there are three parts: first, indicating the name. Saying “all dharmas are extinguished” means that the dharmas of the five categories are all quiescently extinguished in their very essence. This is cessation in terms of noumenon, unlike other traditions' concentration of cessation which only explains cessation in terms of phenomena—only extinguishing the mental factors of the sixth and seventh consciousnesses, not extinguishing the eighth, and so forth. Merely having cessation of phenomena, they cannot function while remaining in concentration; having realized cessation in terms of noumenon, concentration and distraction are unobstructed. Because it is noumenon while immediate to phenomena, it does not obstruct cessation; because it is phenomena while immediate to noumenon, it does not obstruct function. Thus the text says: “Although entering it moment to moment, they do not abandon the bodhisattva path,” and so forth. Nor is it that the mind is in concentration while the body initiates function; nor does it solely explain the double transcendence of concentration and distraction; it is simply because noumenon and phenomena are unobstructed. As the seventh stage above says: “Although practicing the limit of reality, they do not realize it; they are able to enter moment to moment and also arise moment to moment.” And the Vimalakīrti-nirdeśa says: “Without arising from the concentration of cessation, one manifests all deportments.” All have this meaning. Since phenomena and noumenon are not one, it is the supernatural power of the extinction of all dharmas; since they are not different, extinction is identical to supernatural power—both interpretations apply. Second, from “moment to moment” onward, the characteristics are explained. Within this are two parts: first, explaining the sovereignty of essence and function while immediate to concentration; second, from “when this bodhisattva abides in samādhi” onward, explaining sovereignty over the duration of entering concentration. The former also has two parts: first, indicating entry into concentration; second, from “nor do they regress” onward, explaining that it does not obstruct function. In this, the first two phrases are general: what has not yet been done is not regressed from, and what is currently done is not abandoned—directly setting aside cessation of phenomena to reveal true cessation. The remaining phrases explain individually, and the text is clear and understandable. The second part explains sovereignty over the duration of entering concentration, having three parts: 1. Length or brevity follows the mind; 2. From “when the bodhisattva enters this” onward, the deportment does not err; 3. From “although regarding existence and non-existence” onward, it does not obstruct the arising of function, with concentration and distraction proceeding together. In this, first is the doctrine, then the similes. Light and shadows manifest everywhere, serene and without mind; following the vessel's waxing or waning, their essence has no coming or going. Third, from “this is” onward, concludes the name.