大方廣佛華嚴經疏 41.9

41.9

第二「佛子菩薩住此地入菩薩」下明三昧勝，分二，初別舉十名、後「入如是」下總結多類。今初，前五自利、後五利他。又前五起解、後五成行。又前五現法樂住、後五利益眾生。前中，初二知理、次二知教義、後一知事。一云善觀擇者，依未觀義，伏心令觀；二依已觀義，重更思審，故論經云「善思義三昧」。三依一名說無量義，故云最勝。四依一義說無量名，故云分別。義含於名，故稱為藏。五依通一切五明處，如事實故。後五中，初一依煩惱障淨真如，觀堅固根故。《般若》云「不動法界故，真如觀為堅。」《起信》云「真如三昧為諸定之本」，故此云根。此一顯行深，後四依智障淨以顯行廣，為治四障故。經即能治障在文外。四中，初一助道、次二證道、後一不住道。初智通者，治勝功德障。智通即是勝德，下三倣此，以智與通化利鈍二類令入一實，故名為門。二治無礙智障，雙照事理二法界為業故。三治於深上佛法怯弱障，大悲勝利安住涅槃能建大事，是佛深上故。四治不住行障。種種義藏者，種種善根故，此善能生不住，故名為藏。修有為善根，故不住涅槃；修無為善根，故不住生死。種種善根，即無住之門。後結可知。

Second, below "Disciple of the Buddha, when a bodhisattva abides in this ground, he enters the bodhisattva['s]...", explains the superiority of the samādhis, dividing into two: first, enumerating the ten names individually; and later, below "entering such...", concluding with their many categories. In the first part, the first five benefit oneself, and the latter five benefit others. Again, the first five give rise to understanding, and the latter five bring about practice. Again, the first five dwell in happiness in the present dharma, and the latter five benefit sentient beings. Among the former, the first two know noumenon; the next two know the meaning of teachings; and the last one knows phenomena. The first, called "skillfully discerning and examining," relies on meanings not yet examined, subduing the mind to cause it to examine; the second relies on meanings already examined, reconsidering and re-investigating them, hence the translation of the treatise says "the samādhi of skillful reflection on meaning." The third explains immeasurable meanings relying on a single name, hence it is called "supreme." The fourth explains immeasurable names relying on a single meaning, hence it is called "differentiation." Meaning contains the name, so it is called a "treasury." The fifth relies on comprehensive mastery of all five fields of knowledge, according with phenomenal fact. Among the latter five, the first relies on the tathatā purified of the obstacle of afflictions, viewing the firm root. The Prajñā[pāramitā] says: "Because the dharmadhātu is unmoving, the contemplation of tathatā is firm." The Awakening of Faith says: "The samādhi of tathatā is the basis of all concentrations"; hence it is here called the "root." This one shows depth of practice; the latter four rely on purification from cognitive obstacles to show breadth of practice, in order to remedy four obstacles. The sūtra text leaves the obstacles remedied outside the text. Among the four, the first is the path of aid; the next two are the path of realization; and the last is the path of non-abiding. The first, the superknowledges of wisdom, remedies the obstacle to superior virtues. The superknowledges of wisdom are precisely the superior virtues, and the three below follow this: using wisdom and superknowledges to transform both sharp and dull faculties, causing them to enter the one reality, it is called a "gate." The second remedies the obstacle to unobstructed wisdom, taking the dual illumination of both dharmadhātus of phenomena and noumenon as its activity. The third remedies the obstacle of faintheartedness regarding the profound and supreme Buddha-Dharma: great compassion and superior benefit abiding in nirvāṇa and able to establish great tasks constitute the profound supremacy of the Buddha. The fourth remedies the obstacle to non-abiding practice. The "treasury of various meanings" refers to various roots of goodness; because these goods can produce non-abiding, they are called a "treasury." Cultivating conditioned roots of goodness, one does not abide in nirvāṇa; cultivating unconditioned roots of goodness, one does not abide in saṃsāra. The various roots of goodness are precisely the gate of non-abiding. The subsequent conclusion can be understood.