首楞嚴義疏注經 9.99

9.99

In the sphere of space, form is absent while space remains; in the sphere of consciousness, space has vanished while consciousness remains—both are called 'having something'. Now both space and consciousness have vanished; hence it is said that 'both space and form have vanished and the conscious mind is completely extinguished'—these two lines first break through the three dharmas. From 'throughout the ten directions' downward directly explains the cognitive aspect. The 'ten directions' means all dharmas. The dharmas conditioned—such as form, space, and the conscious mind—remain in no way whatsoever; hence it is said to be 'serene and quiescent'. Since the conditioned object is quiescent, the conditioning subject does not function; hence it is said that there is 'utterly nowhere to go'. Because the practitioner is disgusted with consciousness—the consciousnesses of the three times being boundless, where conditioning much leads to distraction and can shatter concentration—they therefore renounce conditioning consciousness and turn the mind to rely upon the dharma of nothingness. When the mind corresponds with the dharma of nothingness, it is named the samādhi of the sphere of nothingness. However, those nowadays who cultivate the Mahāyāna often confuse this samādhi [with true practice], supposing that merely being unattached to anything, with nowhere for the mind to lodge and without a single thing, is itself the Mahāyāna, which is no different from inert emptiness. They do not know that only when one can skillfully comprehend the realms of all the dhyānas, with the stages of the factors of awakening in severing and suppressing clearly distinct, like a great round mirror reflecting the myriad images without error or mistake, is it the genuine cultivation of dhyāna in the Mahāyāna.