首楞嚴義疏注經 4.556

4.556

得滅盡定大小俱有，然修意不同，謂滅六全，盡七染分。摩訶迦葉入鷄足山待彌勒佛，《俱舍》即云已入涅槃，餘說入定。聖說雖爾，若例今經付囑阿難，故知入定、涅槃俱不可測。既知身在，已滅意根，圓明了知不妨作用。故《維摩》云「不起滅定而現諸威儀」，即斯義也。然上所說，欲顯真覺不假根塵，且引六人略以為比，於中有業報者，有修得者，有發真者，修得、發真全是真用，業報所感以淺況深，俱是不由於根而覺知無失耳。

Attaining the samādhi of cessation exists in both the Greater and Lesser [Vehicles], but the intention of cultivation differs: it means completely extinguishing the six [consciousnesses] and eliminating the defiled portion of the seventh. Mahākāśyapa entered Mount Kukkuṭapāda to await Maitreya Buddha; the Kośa says he has already entered nirvāṇa, while other explanations say he entered samādhi. Although the holy teachings state this, if compared with the present sūtra's entrustment to Ānanda, we know that whether it is entering samādhi or nirvāṇa, both are unfathomable. Since we know his body remains and he has already extinguished the mind-faculty, knowing and understanding with perfect clarity does not hinder function. Therefore the Vimalakīrti states: "Without arising from the samādhi of cessation, yet displaying all deportments"—this is precisely this meaning. However, what has been said above is intended to reveal that true awareness does not rely on faculties and dusts; citing these six individuals is merely by way of analogy. Among them, some are due to karmic retribution, some are attained through cultivation, and some have brought forth reality. Attaining through cultivation and bringing forth reality are entirely the functions of the true; that induced by karmic retribution is using the shallow to illustrate the deep. All of them illustrate that without depending on faculties, awareness and cognition are not lost.