華嚴經內章門等雜孔目章 4.7

4.7

滅盡定者，分別有三，謂一乘、三乘、小乘。一乘義者，謂即體成用，教化眾生，成諸佛事。如海幢比丘入滅盡定，即自身上放法界身雲利益眾生。三乘滅定者，於自身上不說成用，變作異身，依其異物，成利生等用，得名俱行。約菩薩自身，則不可說相；約眾生心機，方得明其菩薩俱行。小乘定者，則無俱行利他之相，出定以後方成別事。體者，一乘滅定，用法界為體，仍從勝緣，說是滅義名不相應。不相應者，即道理也。三乘定體者，即真如實性，隨其勝緣說不相應。不相應者，即理也。一乘道理，一即一切、一切即一，具因陀羅及微細等。三乘道理但是一寂，不說別相，名不相應。不相應者，不與分別相應也。小乘滅定者，用不相應為體。不相應者，即是事法，不相應聚也。得位差別者，約小乘位，十二人得，謂滅非相惑；有八人得，除其具縛。羅漢、辟支、菩薩及佛大乘，初教三人得，謂不定位、定位及佛。此中滅定通大小乘。如不定位中得者，是小乘定，先於小乘位已得滅定故。大乘直進位中四人得，不定位及定位、八地及佛地。初二位同小乘，由先得後迴心故。若約熟教位，五人得，不定位一、及定位二、初地已上至六地七地三、八地已上四、佛地五。初不定位，通大乘初教及小乘。何以故？為二人俱有迴心入熟教故。若約頓教，即不可說。圓教，即六位得。得從初不定位及定位、并解位第六心、初地已上、八地已上、并佛地。若依熟教，小乘迴心，約別十地德，則在第六地得。若約初教直進等迴心，則同第七地得。若熟教等迴心，即依圓教別十地位相，第八地得，得彼一乘滅盡定。何以故？三乘滅盡定先已得故。餘義如別章。

Regarding the cessation attainment (nirodhasamāpatti), by classification there are three kinds, namely of the Ekayāna, of the Triyāna, and of the Hīnayāna. As for the meaning in the Ekayāna, the essence itself constitutes the function, transforming sentient beings and accomplishing all Buddha activities. Just as the monk Sāgaradhvaja entered the cessation attainment and directly emitted clouds of dharmadhātu bodies from his own body to benefit sentient beings. As for the cessation attainment of the Triyāna, it is not spoken of as constituting function directly on one's own body; one transforms into a different body, and relying on that different entity, accomplishes the function of benefiting sentient beings and so forth, which is named 'concomitant activity'. From the perspective of the bodhisattva's own body, its marks cannot be spoken of; only from the perspective of the mental disposition of sentient beings can the bodhisattva's concomitant activity be clarified. As for the concentration of the Hīnayāna, there are no marks of concomitant activity benefiting others; only after emerging from concentration does one accomplish distinct matters. As for the essence: the cessation concentration of the Ekayāna takes the dharmadhātu as its essence, yet proceeding from supreme conditions, it is said that the meaning of cessation is called 'unassociated' (asaṃprayukta). 'Unassociated' refers precisely to the principle. As for the essence of the concentration in the Triyāna, it is precisely suchness (tathatā) and true nature; in accord with its supreme conditions, it is said to be 'unassociated'. 'Unassociated' refers precisely to the principle. In the principle of the Ekayāna, one is precisely all, and all is precisely one, completely possessing [the qualities of] Indra, subtle penetration, and so forth. The principle of the Triyāna is merely a single quiescence and does not speak of distinct marks; hence it is named 'unassociated'. 'Unassociated' means not associated with discrimination. As for the cessation concentration of the Hīnayāna, it takes the unassociated formations as its essence. 'Unassociated' here refers to phenomenal dharmas, subsumed under the category of unassociated formations. As for the distinctions in the stages of attainment: regarding the stages of the Hīnayāna, twelve kinds of persons attain it, meaning those who extinguish the afflictions of non-conception; or eight kinds of persons attain it, excluding those fully bound. Arhats, pratyekabuddhas, bodhisattvas, and Buddhas. In the Mahāyāna, according to the initial teaching, three kinds of persons attain it: namely, those of the indeterminate stage, the determinate stage, and the Buddha. Here the cessation concentration is common to both the Great and Small Vehicles. For instance, those who attain it in the indeterminate stage possess the Hīnayāna concentration, because they previously already attained the cessation concentration in the Hīnayāna stages. Among those who progress directly in the Mahāyāna stages, four kinds of persons attain it: those of the indeterminate stage and the determinate stage, the eighth bhūmi, and the Buddha stage. The first two stages are identical to the Hīnayāna, because having attained it earlier, they later turned their minds around. If regarding the stages of the mature teaching, five kinds of persons attain it: (1) the indeterminate stage, (2) the determinate stage, (3) from the first bhūmi up through the sixth and seventh bhūmis, (4) from the eighth bhūmi and above, and (5) the Buddha stage. The first, the indeterminate stage, is common to the initial teaching of the Mahāyāna and the Hīnayāna. Why is this? Because both persons can turn their minds around and enter the mature teaching. If regarding the sudden teaching, it cannot be spoken of. In the perfect teaching, six stages attain it: attainment starts from the initial indeterminate stage and the determinate stage, along with the sixth mind of the stage of understanding, from the first bhūmi and above, from the eighth bhūmi and above, and the Buddha stage. If relying on the mature teaching, when one of the Hīnayāna turns the mind around, according to the distinct virtues of the ten bhūmis, it is attained at the sixth bhūmi. If according to those of direct progress and the like in the initial teaching turning their minds around, it is attained equivalent to the seventh bhūmi. If those of the mature teaching and the like turn their minds around, relying on the distinct marks of the stages of the ten bhūmis of the perfect teaching, it is attained at the eighth bhūmi, attaining that cessation attainment of the Ekayāna. Why is this? Because the cessation attainment of the Triyāna was already attained previously. The remaining meanings are as in the separate section.