大方廣佛華嚴經疏 20.20

20.20

五禪定中，文有十一句：一訶五欲。所以訶者，夫禪定虛凝湛猶渟海，高攀聖境尚曰妄情，馳想五塵豈當為道？云何訶之？色如熱金丸，執之則燒；聲如毒塗鼓，聞之必死；香如弊龍氣，嗅之則病；味如沸熱蜜，舐之則爛傷；觸如臥師子，近之則嚙。此五欲者，得之無厭，如火益薪，亡國敗家，世世為害過於怨賊，故不應著。況菩薩體此即如，復何所著？二入次第定，謂四禪、四空及滅受想為九次第定。下十地〈離世間品〉具明，即一切門禪。三安住理定，寂愛味住，智契不出，名正思惟，以見心性故。亦善士相。上二定體即定自性，餘六定用。四消滅煩惱，通愛見慢等，故云一切即清淨相。五出生諸定，如《起信》云「得此真如三昧，能生無量諸三昧門。」上文云「一三昧生塵等定」是也。即難行相。六引發神通，謂精義入神以致用也。亦遂求相。七逆順自在，亦難行相。從滅定出，入非非想乃至初禪，是名為逆；從初禪出，入第二禪乃至滅定，是名為順。此中逆順應各有超間，謂超一超二乃至全超，文無者略。此亦名為師子遊步三昧。八一多自在攝一切定。應有四句，謂在一入一；在一入一切；在一切入一；在一切入一切，得其源故。九悉知定境。定境有三：一諸定所緣、二諸定分齊、三諸定境用，皆能知之。十者總結體用無違。言三昧者，此云等持，唯扃有心而通散心。三摩鉢底，此云等至，通於有心及與無心，唯諸位定體。此二功德，名為等引。上二句定體，通於此三；六句定用，即是所引。言智印者，即一實相故。《智論》釋百八三昧中，第二名寶印三昧，謂與實相般若相應故。上二是定，此一是智，合即雙運。今菩薩隨在一定，即與一切三昧此三無違。十一速入智地，亦即定果。以菩薩之定，事窮無邊、理極無際，故能速至一切智地。亦難行相，亦二世樂相。又上二三四即現法樂住禪，次五引生功德禪。五亦饒益有情禪，後二通三，又通十種清淨。一由世間淨，離諸愛味故，即第三句。二出世間淨，亦此句攝。三加行淨，即是初句。四得根本淨，即第二句。五根本勝進淨，即第五句。六入住出自在清淨、七捨靜慮已復還證入自在清淨，上二即第七句。八神通變現自在清淨，即第六句。九離一切見趣清淨、十一切煩惱所知障清淨，此二共是第四句攝。餘如《瑜伽》四十三九大禪說，十行之中當顯其相。

In the fifth, dhyāna-meditation, the text has eleven lines: 1. reproaching the five desires. The reason one reproaches them is that dhyāna-meditation is ethereal and coagulated, clear like a deep sea; even soaring toward noble realms is still called deluded sentiment, so how could galloping thoughts toward the five sense objects ever serve as the path? How does one reproach them? Visible forms are like hot iron balls: grasping them burns; sounds are like drums smeared with poison: hearing them brings certain death; fragrances are like the breath of a malignant dragon: smelling them brings disease; tastes are like boiling hot honey: licking them brings ulcerous wounds; touch is like a sleeping lion: approaching it brings being bitten. As for these five desires, obtaining them brings no satiety, like adding fuel to a fire; they ruin states and destroy families, causing harm life after life surpassing that of bitter enemies; therefore one should not be attached to them. How much more so when the bodhisattva realizes this as suchness—to what further could there be attachment? 2. Entering the successive meditative attainments: the four dhyānas, the four formless attainments, and the cessation of sensation and conceptualization constitute the nine successive meditative attainments. The Chapter on Leaving the World in the Ten Stages below explains them fully; they are the dhyānas of all approaches. 3. Peacefully abiding in noumenal meditation: abiding in serene relish, wisdom accords without emerging, which is called right reflection, because of seeing the nature of mind. It is also the mark of a good person. The above two are the essence of meditation, which is the self-nature of meditation; the remaining six are the functions of meditation. 4. Extinguishing afflictions: extending to craving, views, pride, and so forth; hence it says that everything is the mark of purity. 5. Generating all meditative absorptions: as the *Awakening of Faith* says, "Attaining this samādhi of tathatā is able to generate immeasurable approaches to samādhi." The text above says, "One samādhi generates meditative absorptions equal to dust particles," which is this. This is the mark of difficult practice. 6. Initiating spiritual superknowledges: refining the subtle meaning to enter the spirit so as to realize function. It is also the mark of fulfilling aspirations. 7. Freedom in direct and reverse orders: also the mark of difficult practice. Emerging from the meditative attainment of cessation and entering neither-perception-nor-non-perception down to the first dhyāna is called the reverse order; emerging from the first dhyāna and entering the second dhyāna up to the meditative attainment of cessation is called the direct order. Here direct and reverse orders should each have skipping intervals, namely skipping one, skipping two, and even skipping completely; that the text lacks this is an abbreviation. This is also called the lion's sporting stroll samādhi. 8. Freedom in oneness and multiplicity, encompassing all meditative absorptions. There should be four propositions: in one entering one; in one entering all; in all entering one; in all entering all; because of attaining their source. 9. Fully knowing the realms of meditation. The realms of meditation have three: first, the focal objects of all meditative absorptions; second, the scopes of all meditative absorptions; third, the spheres and functions of all meditative absorptions—one is able to know them all. 10. Concluding generally that essence and function do not contradict each other. As for samādhi, here translated as equal holding, it is restricted to the minded state yet extends to scattered mind. Samāpatti, here translated as equal attainment, extends to minded and mindless states, and is exclusively the essence of meditation in all stages. The virtues of these two are called samāhita. The above two lines on the essence of meditation extend to these three; the six lines on the function of meditation are precisely what is induced. As for the seal of wisdom, it is because of the one true mark. The *Prajñāpāramitopadeśa*, in explaining the one hundred and eight samādhis, calls the second the jewel-seal samādhi, meaning that it accords with prajñā of the true mark. The above two are meditation; this one is wisdom; united, they are twofold operation. Now, wherever the bodhisattva is in a particular meditation, these three do not conflict with all samādhis. 11. Swiftly entering the stage of wisdom: also the fruit of meditation. Because the bodhisattva's meditation exhausts the boundless in phenomena and reaches the limit of the limitless in noumenon, one is able to swiftly reach the stage of all-knowledge. It is also the mark of difficult practice, and also the mark of bliss in both worlds. Furthermore, lines two, three, and four above are the dhyāna of dwelling in bliss in the present phenomena; the next five are the dhyāna that induces and generates virtues; five is also the dhyāna of benefiting sentient beings; the last two extend to the three, and also extend to the ten kinds of purity: 1. purity through the mundane, because of being free from all relishes, which is the third line; 2. supramundane purity is also encompassed by this line; 3. purity of preparatory practice, which is the first line; 4. purity of obtaining the fundamental, which is the second line; 5. purity of the fundamental's superior progression, which is the fifth line; 6. purity of freedom in entering, abiding, and emerging; 7. purity of freedom in re-entering after relinquishing dhyāna—these two are the seventh line; 8. purity of freedom in manifestations of spiritual superknowledges, which is the sixth line; 9. purity of leaving all destinations of views; 10. purity of all obstacles of afflictions and known objects—these two together are encompassed by the fourth line. The rest is as expounded in the nine great dhyānas in *Yogācārabhūmi*, fascicle forty-three; their marks will be revealed within the Ten Practices.