宗鏡錄 50.13

50.13

Answer: In the Hīnayāna it is cessation of phenomena; in the Mahāyāna it is cessation of principle. As the Qingliang commentary states: 'Those who have the wisdom and supernormal power of the samādhi of the cessation of all phenomena mean that the phenomena of the five groups are intrinsically quiescent and ceased in their very substance; this is cessation of principle. It differs from the cessation absorption of other traditions, which only clarify cessation of phenomena, merely ceasing the mental and mental-concomitant dharmas of the sixth and seventh, without ceasing the eighth and so forth. Merely being cessation of phenomena, they cannot function while in concentration. Because one realizes cessation of principle, concentration and distraction are unobstructed. Due to phenomena being identical with principle, it does not obstruct cessation; due to principle being identical with phenomena, it does not obstruct function. Thus the sūtra says: "Although entering moment by moment, one does not abandon the bodhisattva path", and so forth. Nor is it that the citta is in concentration while the body gives rise to function, nor does it solely clarify the dual severance of concentration and distraction; it is simply that phenomena and principle are unobstructed. In the Daśabhūmika it says: "Although practicing the limit of reality, one does not realize it; one is able to enter moment by moment and also arise moment by moment." And the Vimalakīrtinirdeśa says: "Without rising from the cessation absorption, one manifests all deportments." All these express this meaning.' Furthermore, ancient masters said: 'In the Mahāyāna's cessation absorption, because the five aggregates are complete, the eighth consciousness and the purified aspect of the seventh manas, the equality wisdom, are present, and are able to induce various deportments. The Hīnayāna has only the two aggregates of form and formations, the preceding six consciousnesses having already ceased. Because the deportment affairs manifested in the Hīnayāna require the manovijñāna to be induced, since there is no manovijñāna, there is no efficacy of operation; this differs from the Mahāyāna.'