華嚴經探玄記 12.18

12.18

第三「是菩薩」下明總結自在。論中具四：一禪，結四禪。二解脫，結四無色者，以八解脫中四無色是後四解脫故也。三三昧，是四無量定也。四三摩拔提是五通者，此云等引，謂引起五通業用也。能入能出者，謂起心欲入、起心欲出，名生心時。即能入出，名用現前。不隨生者，不為定等所縛故，前十種深念中淳厚心此處成就故也。雖入禪等，而以願力生彼增長菩提分處，即與佛菩薩共生處也。此約自利釋。《瑜伽．住品》約利他釋可知。行果竟。

Third, from "this bodhisattva" onward clarifies the general conclusion on mastery. The Śāstra includes four: 1. Dhyāna concludes the four dhyānas. 2. Liberations concludes the four formless absorptions, because among the eight liberations, the four formless absorptions are the latter four liberations. 3. Samādhi is the concentrations of the four immeasurables. 4. Samāpatti is the five superknowledges; here translated as "equipoise," it means bringing forth the karmic functions of the five superknowledges. "Able to enter and able to emerge" means: giving rise to the thought to enter and giving rise to the thought to emerge is called the time the thought arises; immediately being able to enter and emerge is called the function being manifest before one. "Not following birth" means: not being bound by concentration and the like, because the profound mind among the previous ten kinds of deep mindfulness is perfected here. Although entering dhyānas and so on, by the power of vows one is born in places where the aids to bodhi are increased, which are places where one is born together with Buddhas and bodhisattvas. This explains it in terms of self-benefit. The explanation in the "Chapter on Abodes" of the Yogācārabhūmi in terms of benefit of others can be understood. The fruit of practice is concluded.