說無垢稱經疏 3.124

3.124

贊曰：下別非。有六理，此初理非。夫宴坐者，總舉宴詞。《瑜伽》義旨，應理義云：法門有四，一因緣、二唯識、三無相、四真如。後三法門，理均可解。因緣法門，是最為難。已下偏依因緣門解。餘三易解，故不多申。聲聞宴坐，不現顯三界之心。如來滅定，有漏之身亦滅，所以捨無常色，獲得常色；受想行識亦復如是。其入寂定，名真宴坐。佛教初學，但滅其心，身相不亡，非真寂定。半許半非，故言不必。《中》、《百》義旨，空理義云：二乘不得色心相空，故隱身於林、滅心於定，雖欲隱滅，返為顯現。大士知色心即空，未必要須安寂故，不於三界現身心，名為宴坐。

Commentary: Below is the specific negation. There are six principles; this is the negation by the first principle. “Now, sitting in quiet contemplation” generally introduces the phrase on quiet contemplation. According to the doctrinal intent of the Yogācāra, the principle of accordant reason says: There are four dharmaparyāyas: first, causes and conditions; second, vijñaptimātra; third, animitta; fourth, tathatā. The latter three dharmaparyāyas can all be understood equally in principle. The dharmaparyāya of causes and conditions is the most difficult. Below, the explanation specifically relies upon the gate of causes and conditions. Because the other three are easy to understand, they are not elaborated upon. The Śrāvaka's sitting in quiet contemplation does not manifest the mind of the trailokya. In the Tathāgata's cessation meditative attainment, the sāsrava body is also extinguished; therefore, abandoning impermanent form, he obtains permanent form; feeling, perception, formations, and consciousness are also like this. His entering quiescent concentration is called true sitting in quiet contemplation. The Buddha teaches beginners merely to extinguish their minds while the form of the body is not destroyed, which is not true quiescent concentration. It is half conceded and half negated; therefore he says “not necessarily.” According to the doctrinal intent of the Mūlamadhyamakakārikā and the Śatakaśāstra, the principle of emptiness says: The two vehicles do not realize that the characteristics of form and mind are empty, and therefore hide their bodies in the forest and extinguish their minds in meditative concentration; although they wish to hide and extinguish them, they conversely manifest them. The Mahāsattva knows that form and mind are precisely empty and do not necessarily require resting in quiescence; therefore, not manifesting body and mind in the trailokya is called sitting in quiet contemplation.