首楞嚴義疏注經 6.14

6.14

生滅既滅，即結前三慧，三空盡也。既展轉空，俱屬生滅，至此已極，故云既滅。無生真理、寂常妙性了然明現，故云寂滅現前。故上文云「是名菩薩從三摩地入無生忍。」此乃圓觀聞性，無前境界，漸澄麁念、稍除細想，以至無念。如上文云「靜深不動，沙土自沈，清水現前，名為初伏客塵煩惱。去泥純水，名為永斷根本無明。明相精純，一切變現不為煩惱，皆合涅槃清淨妙德。此即始從觀行至相似覺，名生滅位。入隨分覺證無生忍，名無生位。」然此初證境界不可思議，與佛無殊。故經云「初心畢竟二不別，如是二心前心難。」入此位後，心心寂滅，自然流入薩婆若海。此之觀門即是圓修一心三觀，今為從聞思修返照離緣顯自聞性，麁念不起、細念不生，以至寂滅。挾空義說，是則一空一切空也。聞性顯處中道理現，名寂滅現前耳。

'Arising and ceasing having been extinguished' concludes the previous three wisdoms: the three emptinesses are fully exhausted. Since they are successively emptied, they all belong to arising and ceasing; having reached the utmost limit here, it is said 'having been extinguished.' The true principle of non-arising and the quiescent, permanent, wondrous nature clearly manifest; hence it is said, 'quiescent extinction manifested before me.' Thus the text above says: 'This is named the bodhisattva entering into the forbearance of non-arising dharmas from samādhi.' This is the perfect contemplation of the nature of hearing: with no sensory realms in front of one, gradually clarifying coarse thoughts, slightly eliminating subtle concepts, until reaching non-thought. As the above text says: 'Calm, deep, and unmoving, the sand and soil naturally sink, and pure water appears—this is called initially subduing guest-dust afflictions. Removing the mud to leave pure water is called eternally severing fundamental ignorance. The luminous appearance is purified and pristine; all transformations do not become afflictions, but all accord with the pure, wondrous virtues of nirvāṇa. This begins from contemplative practice up to resemblance awakening, named the stage of arising and ceasing. Entering partial awakening and realizing the forbearance of non-arising is named the non-arising stage.' Yet this state of initial realization is inconceivable and no different from the Buddha. Therefore the sūtra says: 'The initial mind and the ultimate mind are not two and not distinct; of these two minds, the former is difficult.' After entering this stage, thought after thought is quiescent and extinguished, naturally flowing into the ocean of sarvajñā. This gate of contemplation is the perfect cultivation of the threefold contemplation in one mind. Here, through hearing, contemplation, and cultivation, turning the illumination inward and abandoning conditions to reveal one's own nature of hearing, coarse thoughts do not stir and subtle thoughts do not arise, leading to quiescent extinction. Expounded together with the meaning of emptiness, this is: when one is empty, all are empty. Where the nature of hearing is revealed, the principle of the Middle Way appears; this is called 'quiescent extinction manifesting before me.'