釋禪波羅蜜次第法門 3.15

3.15

二、約義論止，亦有多途，今略出三意：一、隨緣止；二、入定止；三、真性止。隨緣止者，隨心起時，悉有三摩提數，故《涅槃經》云：「十大地中定，名為下定。」入定止者，證定之時，定法持心，心息止住，是入定止。真性止者，心性之理，常自不動，故名為止，故《思益經》云：「一切眾生即是滅盡定。」今用此三義，成上三止：約隨緣任性有定故，說繫緣止；約果有定法，說制心止；由具性不動，說體真止。

Second, discussing cessation in terms of principle also has many paths, but now we briefly present three points: first, cessation conforming to conditions; second, cessation of entering concentration; third, cessation of the true nature. "Cessation conforming to conditions" means that whenever the mind arises, it is endowed with the mental factor of samādhi; thus the Nirvāṇa Sūtra says: "Concentration among the ten mahābhūmikas is called lower concentration." "Cessation of entering concentration" means that at the time of realizing concentration, the dharma of concentration upholds the mind, and the mind ceases and abides; this is cessation of entering concentration. "Cessation of the true nature" means that the principle of the mind's nature is eternally unmoved of itself, and is therefore called cessation; thus the Viśeṣacintā Sūtra says: "All sentient beings are themselves the absorption of cessation." Now we use these three meanings to complete the three cessations above: in terms of conforming to conditions and letting nature have concentration, we speak of cessation by fixing on conditions; in terms of the resultant dharma of concentration, we speak of cessation by restraining the mind; because one is endowed with an unmoving nature, we speak of cessation by embodying the real.