大方廣佛華嚴經隨疏演義鈔 45.18

45.18

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.