[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 84.72 # 大方廣佛華嚴經隨疏演義鈔 84.72 大方廣佛華嚴經隨疏演義鈔 84.72 - **Language:** Classical Chinese ### [84.72](https://indike.org/pramana/in.bauddha.taisho.1736.84.72) 疏「第十滅定不行喻」者，然滅定之義，六地已略明，今當更說。薩婆多宗此定，唯依有頂地起，以下諸地皆名有想，行相麁動難可止息。此有頂地名為非想，行相微細，易可止息，故唯有頂有滅盡定。《俱舍》頌云「滅盡定名體，為淨住有頂。」謂滅盡定以二十二法為體，謂修定前有二十一心所及心王故。言二十一心所者，謂大地十、大善地十、欣厭隨一，為滅定故。有二十二法不相應行替處，名為滅定。隨滅爾許心心所法，為定體也。若《成實論》第十六〈滅定品〉云「問曰：若此中意以泥洹為滅者，是汝先言九次第定中滅定心心數滅，是則相違。答曰：滅定有二，一諸煩惱盡、二煩惱未盡，煩惱盡者在解脫中，煩惱未盡在次第中。一滅煩惱，故名滅定。二滅心心數法，故名滅定。滅煩惱是第八解脫，亦名阿羅漢果。」若《唯識》第七云「滅盡定者，謂有學無學（即羅漢及獨覺辟支），或有學（即三果身證阿那含）已伏惑障無所有貪（謂無所有已下諸貪滅），上貪不定（已上貪未滅也）。由止息想，作意為先，令不恒行（六識）。恒行染污（染污第七）心心所滅（合上二識俱不行故），令身安和，故亦名定（謂有心定令身令心平等，安怗和悅為安和，今無心定由定前心力，能令身心平等和悅，如有心定，故亦名定）。由偏厭想受，亦名滅彼定也（即加行心）。」《顯揚》第一云「滅盡定者，謂已離無所有處欲，或入非非想處定，或復上進入無想定，或復上進由起暫息想作意前方便故，止息所緣，不恒行諸心心法，及恒行一分諸心心法滅。」餘文可知。疏「又上十喻從後逆次配前闕因，後之十句」者，疏但出三，謂一鬼對恒河喻，喻無法喜法喜為食故；二夢遊天宮喻，喻不知菩薩如夢幻故，此相甚顯；三愚對雪山喻，喻不從如來加被之所生故。彼合，經云「以諸菩薩入智境界，具自在力，得見如來神變自在，即如來加被之力。其捕獵者，即無加被也。」四伏藏難知喻，喻本不發一切菩薩諸大願力，故謂無福力，即闕大願。五盲不見寶喻，喻本不求超出世間不共菩提諸善根，故無眼不見於寶，即闕不共善根。六淨眼無障喻，喻本不得諸菩薩眼所知境故。此喻更顯諸人不見，喻於二乘不見淨眼境故。七遍處定境喻，喻本不得嚴淨佛剎神通智故。青等遍淨，即淨剎也。八妙藥翳形喻，喻本不成就如來出世諸善根故。翳形藥，即出世善根。九二天隨人喻，喻本不修習生一切智諸善根故。二天見之，即一切智人，不見天故無此也。十滅定不行喻，喻本在生死流轉之時，不勸眾生求於最勝大智眼故。諸識不行，豈當有眼？故於六境都不見知。是故十喻對前十因，文相甚顯，令如理思。 > Regarding the commentary's statement, "Tenth, the metaphor of the cessation attainment being inoperative": Now, the meaning of the cessation attainment was briefly explained in \[the section on\] the sixth ground, and will now be explained further. The Sarvāstivāda school holds that this attainment arises solely dependent on the stage of the pinnacle of existence (bhavāgra); all stages below it are called "with ideation," where the operational aspects of mental activity are coarse and turbulent, difficult to bring to rest. This stage of the pinnacle of existence is called "neither ideation \[nor non-ideation\]"; its operational aspects are subtle and easily stilled. Therefore, the cessation attainment exists only in the pinnacle of existence. The Kośa verse says: "The cessation attainment is designated and has its essence \[in the pinnacle of existence\]; it is the pinnacle of existence for the pure abiding." This means that the cessation attainment takes twenty-two dharmas as its essence, because prior to cultivating the concentration, there are twenty-one mental factors (caittas) and the primary mind (cittarāja). As for the twenty-one mental factors, they are the ten universal mental factors (mahābhūmika), the ten virtuous universal mental factors (kuśalamahābhūmika), and either aspiration or aversion, for the sake of the cessation concentration. There are twenty-two conditioning factors not associated with mind (cittaviprayuktasaṃskāra) that substitute for their place, which are called the cessation concentration. Following the cessation of that number of minds and mental factors, they serve as the essence of the concentration. As for the \*Satyasiddhiśāstra\*, fascicle sixteen, the "Chapter on the Cessation Concentration" says: "Question: If the meaning here takes nirvāṇa as cessation, this contradicts your previous statement that in the nine successive attainments, the mind and mental factors cease in the cessation concentration. Answer: There are two kinds of cessation concentrations: first, the exhaustion of all afflictions; second, afflictions not yet exhausted. Those whose afflictions are exhausted are within liberation; those whose afflictions are not yet exhausted are within the successive \[attainments\]. First, because afflictions are extinguished, it is called the cessation concentration. Second, because mind and mental factors are extinguished, it is called the cessation concentration. The extinguishing of afflictions is the eighth liberation, also called the fruit of arhatship." As for the \*Vijñaptimātratāsiddhi\*, fascicle seven, it says: "Regarding the attainment of cessation: it refers to those in training and beyond training (namely arhats and solitary buddhas, pratyekabuddhas), or those in training (namely the third-fruit body-witness anāgāmins), who have already subdued the hindrance of delusion and the craving for the sphere of nothingness (meaning craving from nothingness downward is extinguished), while upper craving is not yet settled (craving above that is not yet extinguished). Preceded by the mental application of the ideation of resting, they cause the non-constant operating \[six consciousnesses\] and the constantly operating defiled \[afflicted seventh consciousness\] mind and mental factors to cease (because the above two consciousnesses do not operate together), causing the body to be tranquil and harmonious, hence it is also called concentration (meaning that a concentration with mind makes body and mind balanced, tranquil, harmonious, and joyful, which is 'tranquil and harmonious'; now this mindless concentration, due to the power of the mind prior to the concentration, can cause body and mind to be balanced and joyful just like a concentration with mind, hence it is also called concentration). Because it is characterized by a distinct aversion to ideation and sensation, it is also called the attainment of their cessation (namely the mind of preparatory practice)." The \*Prakaraṇāryavācāśāstra\*, fascicle one, says: "Regarding the attainment of cessation: it refers to having separated from desire for the sphere of nothingness, either entering the concentration of the sphere of neither ideation nor non-ideation, or further advancing to enter the concentration of non-ideation, or further advancing, due to the preparatory upāya of giving rise to the mental application of the ideation of temporary resting, the cognitive object is brought to rest, and all non-constant operating minds and mental dharmas as well as a portion of constantly operating minds and mental dharmas cease." The remaining text can be understood. Regarding the commentary's statement, "Furthermore, the above ten metaphors match in reverse order the preceding ten lacking causes, corresponding to the final ten phrases": the commentary only provides three, namely: first, the metaphor of hungry ghosts facing the Ganges river, which illustrates lacking the joy of the Dharma, because joy in the Dharma is taken as food; second, the metaphor of dreaming of wandering in heavenly palaces, which illustrates not knowing that bodhisattvas are like dreams and illusions, an aspect that is extremely manifest; third, the metaphor of fools facing the Snow Mountains, which illustrates not being produced from the Tathāgata's empowerment. In its corresponding correlation, the sūtra says: "Because all bodhisattvas enter the realm of cognition, are endowed with sovereign power, and are able to see the Tathāgata's sovereign spiritual transformations, which is the power of the Tathāgata's empowerment. Those hunters lack empowerment." Fourth, the metaphor of the hidden treasure being difficult to know illustrates originally not having generated the power of all great vows of all bodhisattvas, meaning having no power of merit, which is lacking great vows. Fifth, the metaphor of the blind not seeing jewels illustrates originally not seeking all the roots of goodness of the uncommon bodhi that transcends the mundane; having no eyes and not seeing jewels is lacking uncommon roots of goodness. Sixth, the metaphor of pure eyes being unobstructed illustrates originally not attaining the realm known by the eyes of all bodhisattvas. This metaphor even more clearly illustrates that ordinary people do not see, which illustrates the two vehicles not seeing the realm of the pure eye. Seventh, the metaphor of the cognitive realm of the totality-attainment illustrates originally not attaining the spiritual penetrations and cognition that purify the buddha lands; the complete purity of blue and so forth is the purification of the lands. Eighth, the metaphor of the marvelous medicine concealing forms illustrates originally not accomplishing all of the Tathāgata's supramundane roots of goodness; the medicine that conceals forms is the supramundane roots of goodness. Ninth, the metaphor of the two devas following a person illustrates originally not cultivating all the roots of goodness that generate omniscient knowledge; the two devas seeing him refers to the omniscient person, whereas not seeing the devas means lacking this. Tenth, the metaphor of the cessation attainment being inoperative illustrates originally not encouraging sentient beings to seek the supreme eye of great cognition while wandering in the cycle of birth and death; since the consciousnesses do not operate, how could there be an eye? Therefore, one neither sees nor knows any of the six sense spheres. For this reason, the correspondence of the ten metaphors to the previous ten causes is extremely evident in its textual aspect, causing one to reflect on it in accordance with principle. > — English (machine translation) (machine translation) - [Previous: 84.71](https://indike.org/pramana/in.bauddha.taisho.1736.84.71) - [Next: 84.73](https://indike.org/pramana/in.bauddha.taisho.1736.84.73) - [Up: 84](https://indike.org/pramana/in.bauddha.taisho.1736.84) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.84.72) — English, machine translation ## Linked texts (1) - [成實論 (Kumārajīva 411–412)](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.satyasiddhisastra*zh.13.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.84.72](https://indike.org/pramana/in.bauddha.taisho.1736.84.72) · Pramāṇa