華嚴經探玄記 14.48

14.48

第二「菩薩摩訶薩行如是」下明三昧分。於中，初牒前起後；「則得」下正顯所得，於中四：先別顯十門、二通結百萬、三「是菩薩」下明能入能知、四顯最後名。就初內，論中舉初等後，故云離垢等。舉後百萬，故云眷屬。離煩惱垢，釋顯其相，以此位中是障盡處故。不加功者，成就相應故。餘九是別，以六七二定共離一垢，故離八種垢：一入法界差別者是入密無垢，謂法界深奧名為密處；二行近佛果名莊嚴道場；三身光業用；四口辯總持；五意業現通；六廣；七深俱顯淨土，無量釋廣、正觀釋觀，上來自德；八隨一切等者，化眾生無垢，利他德，上二利自分行；九如實知等者是勝進，上覺名正覺無垢，謂將成正覺，諸佛迭共現前證知，此如下文受職處說。言一切智智無分別，釋一切智也。一切智智平等受位，牒智釋受位也。滿足三昧事，釋悉入。其體知，其業用可知。

Second, from "the bodhisattva-mahāsattva, practicing thus" onward explains the division on samādhis. Within this, it first restates what precedes to introduce what follows; from "then attains" onward directly reveals what is attained, which has four parts: first, specifically revealing the ten portals; second, collectively concluding with the one million [samādhis]; third, from "this bodhisattva" onward explaining being able to enter and being able to know; fourth, revealing the final name. Regarding the first, the treatise brings up the beginning to subsume the subsequent ones, hence it says "stainless," etc. It brings up the subsequent one million, hence it says "retinue." "Departing from the stains of affliction" explains and reveals its characteristics, because this stage is where the obstacles are exhausted. "Without applied effort" is because of achievement and concord. The remaining nine are distinct: because the sixth and seventh concentrations together depart from one stain, there is departure from eight kinds of stains: (1) Entering into the differentiations of the dharmadhātu is stainlessness in entering the secret, for the deep and profound nature of the dharmadhātu is called the secret place; (2) practice drawing near the fruit of buddhahood is called adorning the bodhimaṇḍa; (3) karmic function of the bodily light; (4) eloquence and dhāraṇī of speech; (5) mental karmic manifestation of supernatural penetrations; (6) vastness; (7) depth—both revealing the pure land, where "immeasurable" explains vastness and "correct observation" explains contemplation; the above are virtues of oneself; (8) "following all," etc., is stainlessness in transforming sentient beings, the virtue of benefiting others; the above are practices belonging to its own stage of the two benefits; (9) "knowing in accord with reality," etc., is superior progression; the supreme awakening is called stainlessness of correct awakening, meaning that when about to achieve correct awakening, the buddhas appear before one another to bear witness and verify, as explained below in the section on receiving consecration. The phrase "wisdom of omniscience is without discrimination" explains omniscience. "Equally receiving consecration through the wisdom of omniscience" cites the wisdom to explain receiving consecration. "Fulfilling the affairs of samādhi" explains fully entering. Its essence is knowledge; its karmic function can be known.