宗鏡錄 55.17

55.17

Answer: The Vijñaptimātratāsiddhiśāstra states: "The heaven without conceptualisation refers to those who, having cultivated that meditative absorption, through the force of disgust toward coarse conceptualisation are born in that heaven; contrary to the non-constant mental states and their associates, with the cessation of conceptualisation as foremost, it is named the heaven without conceptualisation. As for the two absorptions without citta, they refer to the absorption without conceptualisation and the absorption of cessation; both lack the six consciousnesses, and are therefore named 'without citta'. The absorption without conceptualisation means that an ordinary worldling suppresses craving for the realm of universal purity (śubhakṛtsna), but has not yet suppressed the defilements above it; preceded by the mental orientation of conceptualising transcendence, he brings about the cessation of non-constant mental states and their associates. With the cessation of conceptualisation as foremost, the name 'without conceptualisation' is established; because it brings about physical tranquillity and harmony, it is also called an absorption (samāpatti). The absorption of cessation means that an arhat (aśaikṣa) or a noble trainee (śaikṣa) has already subdued afflictions and abandoned craving for the sphere of nothingness, while craving for what is higher is indeterminate; preceded by the mental orientation of conceptualising cessation, he brings about the cessation of the non-constant mental states and the constant defiled mental states and their associates. The name 'cessation' is established; because it brings about mental tranquillity and harmony, it is also called an absorption. Citta-less sleep and fainting refer to extremely deep sleep and fainting that prevent all of the first six consciousnesses from occurring as active manifestations." In these five states, ordinary worldlings have four, excluding being in the absorption of cessation. Noble ones have only the latter three. Among them, Tathāgatas and sovereign bodhisattvas have only one, because they are free from sleep and fainting. The commentary explains: "The 'force of disgust toward coarse conceptualisation' in the heaven without conceptualisation means that non-Buddhists consider conceptualisation to be the cause of saṃsāra, and so they have a particular aversion to it. It is solely conceptualisation of the first six consciousnesses, not the seventh and eighth; therefore it is called 'coarse conceptualisation', because subtle conceptualisation remains. They extinguish the six consciousnesses, but the seventh and eighth are subtle; they cannot know them, and thus do not extinguish them. 'The absorption without conceptualisation suppresses craving for the universal purity' means that craving up to the third dhyāna is absent, but craving for the fourth dhyāna and above is not yet suppressed; this illustrates freedom from desire. 'Conceptualising transcendence' shows that conceptualisation is taken to be the thought of nirvāṇa itself. 'The cessation of non-constant [mental states], etc.' shows the quantity of consciousnesses extinguished. Those who suppress defilement through mental orientation and enter the absorption view conceptualisation as like a disease, a boil, an arrow; amid the various conceptualisations that arise, they dwell in aversion and renunciation. Deeming only conceptual absence to be tranquil and sublime, they hold the citta and dwell within conceptual absence. Thus, gradually detaching from all cognitive objects, the citta becomes tranquil and ceases. 'The absorption of cessation means that an arhat, etc.': noble trainees exclude those of the first two fruits, referring only to the third-fruit practitioner who is a body-witness non-returner (anāgāmin). Among trainees, ordinary worldlings are excluded. 'Detached from craving for the sphere of nothingness, while higher craving does not obstruct the absorption' is because the absorption of cessation arises solely on the basis of [the sphere of] neither-conceptualisation-nor-non-conceptualisation. This is spoken of as detachment based on practitioners of the two vehicles who are newly cultivating it; bodhisattvas suppress craving without abandoning it. This is also called the absorption of the cessation of sensation and conceptualisation. In 'In these five states, ordinary worldlings have four, etc.', excluding the absorption of cessation, noble ones have only the latter three; buddhas and bodhisattvas from the eighth stage onwards have only the one absorption of cessation, and lack the two of sleep and fainting, because these are unwholesome phenomena. Although they appear to sleep, in reality they do not. The trainees of the two vehicles also have fainting."