仁王護國般若波羅蜜多經疏 3.352

3.352

Explanation: Regarding "relying on the four dhyānas and the four formless attainments," dhyānas and formlessness have already been explained above. In the meditative stages of the two realms, there are eight distinct stages. As for their distinctions: the prior seven each have three [types]—pure, tasting, and uncontaminated—because the ordinary and noble differ; the summit of existence has only two, because it lacks uncontaminated [attainments]. As for "nirvikalpa-jñāna," this refers to the preparatory, fundamental, and subsequently acquired [cognitions], all of which are without conceptual distinction. As for "successively complying [with them]," this is the subsequently acquired cognition. How is this known to be so? Because the preparatory cognition leads to the fundamental, and the fundamental cognitive class realizes ultimate reality; in accord with the subsequently acquired cognition, various practices are cultivated, so that within the eight stages all are cultivated and practiced. The word "complying" means cultivating and practicing: proceeding and entering in compliance from the lower to the higher. As stated in the Abhidharmakośa-bhāṣya, Fascicle 28, regarding cultivating leaping attainments, its verse says: "Two classes of samāpatti—direct and reverse, uniform, alternating, successive, / and leaping to alternating leaps—constitute fulfillment." The fundamentally wholesome samāpattis of the eight stages are divided into two classes: first, contaminated; second, uncontaminated. Moving upward is called "direct"; returning downward is called "reverse." Being of the same class is called "uniform"; being of different classes is called "alternating." Being adjacent is called "successive"; skipping one is called "leaping." As for "to alternating leaps constitutes fulfillment," it means that when a practitioner of contemplation cultivates leaping concentrations, in the eight contaminated stages they repeatedly practice bringing to presence direct, reverse, uniform, and successive [transitions]; in the seven uncontaminated stages, direct, reverse, uniform, and successive; in the contaminated and uncontaminated, direct, reverse, alternating, and successive; in the contaminated stages, direct, reverse, uniform, and leaping; and in the uncontaminated stages, direct, reverse, uniform, and leaping, repeatedly practicing bringing them to presence—this is called the completion of the preparations. When uncontaminated samāpattis have direct, reverse, alternating leaps, it is called the fulfillment of leaping concentration. This then complies with the Mahāprajñāpāramitā Sūtra's siṃhavikrīḍita-samādhi and saṃkṣepa-vistāra-samādhi of the bodhisattva mahāsattvas, which will be fully explained below. As stated in the Daśabhūmika-śāstra: "For what reason does the bodhisattva on this bhūmi enter the dhyānas, the formless [attainments], the immeasurables, and the superknowledges? For the sake of five kinds of sentient beings: 1. for sentient beings arrogant over dhyāna bliss, they enter the dhyānas; 2. for sentient beings arrogant over formless liberation, they enter the formless attainments; 3. for suffering and distressed sentient beings, to establish them in a good place and eternally grant them happiness, to untie their suffering so that they do not experience it, they enter the dhyānas and concentrations and give rise to the immeasurables of benevolence and compassion; 4. for sentient beings who have already attained liberation, they enter the immeasurables of joy and equanimity; 5. for sentient beings with wrong refuges, they enter superior superknowledges to cause them to have correct faith." Because this bhūmi attains non-regressing dhyāna, it is called the bhūmi of samādhi; though not absent in previous bhūmis, it is superior on this bhūmi. However, among these five, the first four gates belong to this passage, while the fifth, superknowledges, belongs to what follows. From here, the third [part] clarifies attaining the five superknowledges. In this there are two: first, an overall indication of concentration and so forth.