華嚴經內章門等雜孔目章 4.7

4.7

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.