大方廣佛華嚴經隨疏演義鈔 84.72

84.72

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.