新華嚴經論 28.6

28.6

十二又知眾生邪定正定不定相。所謂正見正定、邪見邪定相者，但正見即有正定正見者，思亡智現，正邪見盡，定亂總無，無得無證、無生無滅，名為正見。心稱此理，名為正定。返此有作有為，即為邪定。二俱不定相者，如欲界眾生未修定業者，二俱不定。五逆邪定相者，如二乘教，無明、貪愛、能所覺心、諸結使，名為五逆。以無名為父，貪愛以為母，覺境識為佛，諸使為羅漢，陰集名為僧，無間次第斷，如《楞伽》所說。五根正定相者，信根、進根、念根、定根、慧根，如是五根所修，名為正定相。二俱不定相者，以正邪二事總無性故。八邪邪定相者，邪語、邪業、邪念、邪精進、邪定、邪思惟、邪命、邪見，此依意識及末那所作。依正智所行，動用俱定，為正定相。正性正定相者，一切法無思無相無分別為正性，即此正性為正定相。更不作二俱離不定相者，正邪俱捨，無有定亂，方至真也。深著邪法邪定相者，明取相眾生樂求諸見，設入定中還取諸相，名為邪法邪定相。習行聖道正定相者，明修諸法空無相無性無作者，名為聖道。其心不與生滅和合，名為正定。又修四聖諦名為聖道，修於八禪入九次第定名為正定。九次第者，名滅定。此滅定者，有四種滅定：一聲聞滅定，以四諦觀識心滅現行煩惱及智亦滅。二緣覺滅定，觀十二緣滅現行煩惱及智亦滅。三權教菩薩，觀十二緣四諦，明苦空無常無我人無眾生壽者，性相空寂都無所縛，行六波羅蜜生於淨土，或以隨意生身住於娑婆，或言以慈悲留惑住世。設入寂定，但隨無相理滅，不得法界大用滅故。四如一乘菩薩，依如來普光明智發心，但達根本無明是一切諸佛根本普光明智，以此大智以為進修之體，所有寂用皆隨智門。一身寂多身用、多身寂一身用，同身寂別身用、別身寂同身用，如是同別寂用自在，等空法界無礙，自在重重，如海幢比丘是也。不同三乘以一切法空為進修十地之體，或以無性之理為十地之體，是三乘極果故。二俱捨不定相者，正邪俱捨，無定無亂，方是應真。已上知正定邪定相。

Twelfth, they also know sentient beings' characteristics of wrong determination, right determination, and non-determination. As for what is called the characteristics of right views as right determination and wrong views as wrong determination: wherever there is right view, there is right determination. Right view means thought has perished and wisdom appears, right and wrong views are exhausted, determination and distraction are entirely absent, and there is no attainment, no realization, no arising, and no cessation—this is called right view. The mind according with this principle is called right determination. Contrary to this, having purposeful activity and conditioned making is wrong determination. As for the characteristics of non-determination where both are absent: like sentient beings of the desire realm who have not cultivated karma leading to meditative absorption, neither [right nor wrong determination] is fixed. As for the characteristics of wrong determination through the five inexpiable offenses: as taught in the Two Vehicles, ignorance, craving, the mind of subject and object consciousness, and all fetters are called the five inexpiable offenses. Taking ignorance as the father, craving as the mother, the consciousness perceiving objects as the Buddha, the fetters as the arhat, and the accumulation of aggregates as the Saṃgha, severing them in unbroken sequence without interval, as spoken in the Laṅkāvatāra [Sūtra]. As for the characteristics of right determination through the five faculties: the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—what is cultivated through these five faculties is called the characteristics of right determination. The characteristics of non-determination where both are absent: because the two matters of right and wrong are entirely devoid of intrinsic nature. As for the characteristics of wrong determination through the eightfold wrongness: wrong speech, wrong action, wrong mindfulness, wrong effort, wrong concentration, wrong intention, wrong livelihood, and wrong view—these are performed relying upon the mental consciousness and the manas. Flowing from right wisdom, movement and function are alike in concentration—this is the characteristic of right determination. As for the characteristics of right determination through true nature: that all phenomena are without thought, without signs, and without discrimination is the true nature; this very true nature is the characteristic of right determination. As for not making the non-determination of relinquishing both: right and wrong are both abandoned, and there is neither concentration nor distraction—only then does one arrive at the truth. As for the characteristics of wrong determination through deep attachment to wrong dharmas: this explains that sentient beings who grasp at signs delight in seeking various views; even if they enter into concentration, they still grasp at various signs—this is called the characteristics of wrong determination through wrong dharmas. As for the characteristics of right determination through practicing the noble path: this explains that cultivating the emptiness, signlessness, naturelessness, and non-action of all phenomena is called the noble path. When the mind does not combine with arising and cessation, it is called right determination. Furthermore, cultivating the four noble truths is called the noble path, and cultivating the eight dhyānas to enter the nine successive meditative attainments is called right determination. The ninth succession is called the cessation attainment. Regarding this cessation attainment, there are four kinds of cessation attainments: First is the cessation attainment of the śrāvaka, where, by contemplating the four truths, the conscious mind ceases, active afflictions cease, and wisdom also ceases. Second is the cessation attainment of the pratyekabuddha, where, by contemplating the twelve links of dependent origination, active afflictions cease and wisdom also ceases. Third is that of provisional-teaching bodhisattvas: contemplating the twelve links of dependent origination and the four noble truths, they understand suffering, emptiness, impermanence, non-self, the lack of person, sentient being, and soul, and that nature and characteristics are empty and quiescent, completely unbound; they practice the six pāramitās and are born in pure lands, or dwell in the sahā world with mind-made bodies, or, it is said, retain afflictions through great compassion to abide in the world. Even if they enter quiescent concentration, they only cease in accord with signless principle, not attaining the cessation of the great function of the dharmadhātu. Fourth, as for the One Vehicle bodhisattva: relying on the Tathāgata's universal radiant wisdom, they give rise to the mind [for bodhi], solely penetrating that fundamental ignorance is the fundamental universal radiant wisdom of all Buddhas. Taking this great wisdom as the substance for progressing in cultivation, all quiescence and function accord with the gate of wisdom: one body is quiescent and many bodies function; many bodies are quiescent and one body functions; identical bodies are quiescent and distinct bodies function; distinct bodies are quiescent and identical bodies function. Such freedom in identity and distinction, quiescence and function, is equal to empty space and the dharmadhātu, unhindered, layer upon layer of sovereignty, as exemplified by the monk Sāgaradhvaja. It is not like the Three Vehicles, which take the emptiness of all phenomena as the substance for progressing in cultivation across the ten grounds, or take the principle of naturelessness as the substance of the ten grounds—for these are the ultimate fruits of the Three Vehicles. As for the characteristics of non-determination where both are relinquished: right and wrong are both relinquished, with neither concentration nor distraction; only this is the true realization. The above explains knowing the characteristics of right determination and wrong determination.