說無垢稱經疏 3.126

3.126

贊曰：此第二非。空理義云：二乘局見，寂用兩分，故息用入寂名為宴坐。大士弘通，即寂起用，故能滅身心於寂定，起妙用於威儀。應理義云：二乘入寂，加行智微，寂身心、無能動作，用而不寂、寂而不用。菩薩入寂，方便智強，先擊本識而發威儀，起利生之妙用，後時六識方入滅定。外彰身語，乍類有心，內息攀緣，真既入滅，即寂而用，名真宴坐。

Commentary: This is the second negation. The principle of emptiness says: The two vehicles have a limited view and divide quiescence and function into two; therefore, halting function to enter quiescence is called sitting in quiet contemplation. The Mahāsattva is vast and penetrating, activating function while in quiescence; therefore, he can extinguish body and mind in quiescent concentration and give rise to wondrous functions in comportment. The principle of accordant reason says: When the two vehicles enter quiescence, their preparatory wisdom is weak; quieting body and mind, they are incapable of activity—functioning without being quiescent, or being quiescent without functioning. When the Bodhisattva enters quiescence, his upāya wisdom is strong; first activating the fundamental consciousness (ālayavijñāna) to produce bodily deportment and initiate wondrous functions that benefit beings, only afterwards do the six consciousnesses enter the cessation meditative attainment. Outwardly manifesting body and speech, it momentarily resembles having a mind; inwardly halting cognitive grasping, he has truly entered cessation; functioning while remaining in quiescence is called true sitting in quiet contemplation.