大方廣佛華嚴經隨疏演義鈔 45.18

45.18

疏「四非數緣滅者」，故《唯識》云「不由擇力，本性清淨，及緣闕所顯，名非擇滅。」釋曰：論存二義。初義異小，故上疏文取為楷定。言「緣闕」者，《俱舍論》云「畢竟礙當生，別得非擇滅。」下釋云「言當生者，當來生法，緣會則生、緣闕不生，緣闕之時得非擇滅。礙當生法令永不起，名畢竟礙。言別得者，謂非擇滅有實體性，緣闕位中起別得故，非擇滅得，不因擇滅但由緣闕，名非擇滅。」論指事明云「如眼與意專一色時，餘色聲香味觸等謝。緣彼境界五識身等，住未來世畢竟不生。由彼不能緣過去境，緣不具故，得非擇滅。」釋曰：謂眼緣色時，亦合緣聲等，以專注色故，耳等不緣聲等。同時聲等剎那已謝故，令緣聲等識更不復生。以前五識唯緣現量，不緣過去未來。而言觸等者，等取法中有與能緣同時為所緣境者，如他心智所緣境是也。此他心智，唯緣現在心王，亦合緣心所，以專注心王故，於心所得非擇滅。

Regarding the commentary's "Fourth, cessation not through analytical deliberation": hence the Vijñaptimātratāsiddhi states: "It does not depend on the power of deliberation; being intrinsically pure, and revealed by the lack of conditions, it is called cessation without deliberation." Interpretation: The treatise preserves two meanings. The first meaning differs from the Hīnayāna, so the commentary text above adopted it as the definitive standard. As for "the lack of conditions," the Abhidharmakośa-śāstra states: "Completely obstructing future arising, cessation without deliberation is separately attained." The explanation below states: "'Future arising' refers to dharmas to arise in the future: when conditions assemble they arise, and when conditions are lacking they do not arise; at the time when conditions are lacking, one attains cessation without deliberation. Obstructing future dharmas so that they perpetually do not arise is called 'completely obstructing.' As for 'separately attained,' it means that cessation without deliberation possesses real substantial nature; because a separate attainment arises in the state where conditions are lacking, the attainment of cessation without deliberation is not due to cessation through deliberation, but solely due to the lack of conditions; hence it is called cessation without deliberation." The treatise clarifies this by pointing to facts, stating: "For instance, when the eye and the mind concentrate on a single visible form, the remaining visible forms, sounds, scents, tastes, tangibles, and so forth, pass away. The bodies of the five consciousnesses that take those objects as condition, and so forth, remain in future lifetimes and definitively do not arise. Because they cannot take past objects as condition and their conditions are incomplete, one attains cessation without deliberation." Interpretation: When the eye takes form as condition, it ought also to take sound and so forth as condition, but because it is focused exclusively on form, the ear and so forth do not take sound and so forth as condition. Because the simultaneous sounds, and so forth, have already passed away in that kṣaṇa, the consciousnesses that take sound, and so forth, as condition will never arise again. This is because the first five consciousnesses take only direct perception (pratyakṣa) as condition, not the past or future. When it says "tangibles and so forth," "and so forth" includes mental objects among dharmas that are simultaneous with what is capable of cognition, such as the objects cognized by the knowledge of others' minds. This knowledge of others' minds only takes the present mental king as condition; it also ought to take mental factors as condition, but because it is focused exclusively on the mental king, it attains cessation without deliberation regarding the mental factors.