成唯識論了義燈 5.10

5.10

The Śāstra: "Also, like one who has not yet realized pudgala-[śūnyatā]." Ximing states the syllogism: "Before giving rise to [the realization of] dharma-śūnyatā, clinging to dharmas should operate constantly; because its antidote has not yet arisen; like the stage of clinging to self." In this syllogism, what is to be established is unproven in the example. The Shuyao says: "Clinging to dharmas, at the stage where dharma-śūnyatā is not yet realized (subject [pakṣa]), should operate constantly (predicate [sādhya]); because it is subsumed under one or the other of the two graspings; like grasping at a living being [i.e., at self]." Someone falsely pointed out an error, saying that the reason contradicts the essential nature of the subject, mistakenly citing the Shuyao's thesis and reason established in the explanation of the Śāstra text, so that both would have errors. Question: Regarding those abiding in the cessation concentration (nirodhasamāpatti), does the World-Honoured One enter the cessation concentration or not? Answer: There are three explanations. The first says he does not enter it. If so, how can he be fully endowed with all meritorious qualities? The answer is: He has accomplished the cessation concentration without manifesting it into actual activity. The second says: He does enter it. If so, why are bodhisattvas rebuked for entering it? The answer is: Those who indulge in its bliss are rebuked. Various sūtras also encourage bodhisattvas to enter it. Question: Since, upon entering the cessation concentration, the six consciousnesses do not operate, how could he benefit sentient beings? Answer: Through the power of his prior aspirational resolve. Without arising from the cessation concentration, he manifests deportment to transform sentient beings. The Buddha acts spontaneously without requiring preparatory effort. The third says: Although he appears to enter it, he does not actually enter it. A tradition says: The Śikṣāsamuccaya (or Siyi jing) states that when one enters the cessation concentration of principle (li), consciousness does not operate; when one enters the cessation concentration of phenomena (shi), consciousness still arises. What is called "appearing to enter" is precisely the cessation concentration of phenomena. However, upon examining the texts, among the three explanations, the second explanation is superior. Therefore, this Śāstra raises the objection: If the equality wisdom were based on the sixth [consciousness], it would have interruptions; since it is accepted that the Buddha operates constantly like the mirror wisdom, if he did not enter cessation, or even if he entered it [the consciousness] did not cease, then the sixth would operate constantly—how could the objection be valid?