新華嚴經論 28.6

28.6

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.