大乘義章 2.14

2.14

Regarding repeated signlessness: one first observes destruction, pacification, excellence, and departure under cessation with the wisdom of the view of the non-learner and the like, which is straightforwardly called signlessness. Afterward, one observes that the locus where this wisdom is completely destroyed is non-analytical cessation (apratisaṃkhyā-nirodha), which is also tranquil pacification; striking at that holy path, this is called signlessness-signlessness. What is wisdom's destruction as apratisaṃkhyā-nirodha? How does it strike? When the wisdom contemplating cessation ought to arise but does not arise, that is its wisdom's destruction, apratisaṃkhyā-nirodha. Intending to strike at that wisdom, one first observes the locus where defilements do not arise: analytical cessation (pratisaṃkhyā-nirodha) is its tranquil pacification. Because it is tranquil pacification, it is to be wished for and delighted in. Because this tranquil pacification is to be wished for and delighted in, the defilements that were destroyed are to be revulsed from and detested. Afterward, one observes the locus where this wisdom does not arise: apratisaṃkhyā-nirodha is also tranquil pacification, to be wished for and delighted in, identical with analytical cessation. Because the locus of wisdom's destruction is, like analytical cessation, to be wished for and delighted in, the destroyed wisdom is, like those defilements, to be revulsed from and detested; striking at it is like this. Question: Why is the holy path not struck at with excellence and departure, using the practice of pacification alone? Explanation: Because apratisaṃkhyā is not excellence or departure. Why is it not struck at with the practice of destruction? Because this would be confounded with impermanent destruction.