大方廣佛華嚴經疏 45.17

45.17

第五定，釋中有五：一對境辨智。二正顯智知各有十句，皆是過去藏中之法。三所知時分，有十四重，即釋過去之義。四顯知相狀。不滅現在者，不捨也。不緣過去者，不取也。謂但約過去門，顯非有取捨而緣。上四各一佛子。五明出定獲益，有三：初舉數辨相，有十句，初句總，位終成果，名受灌頂法也；餘句別，一屬己、二淨障、三究竟、四始入、五正證、六終滿、七持令不失、八無知而知、九淨三輪總該前九。如約智辨三輪者，謂無能知所知及正知故，餘可思準。二「何等」下徵列其名。初四是四無礙辯；次二自利，不畏深法，如言能行；次二利他，為善者依、為惡者救；後二總明二利勝妙。三「佛子」下結得速疾，有法、喻、合。歌羅邏者，此云薄酪。餘可知也。

In the fifth samādhi, there are five parts in the explanation: First, discerning wisdom in relation to its objects. Second, directly demonstrating the wisdom of knowing, which each has ten phrases, all of which are dharmas within the storehouse of the past. Third, the divisions of time known, which have fourteen tiers, namely explaining the meaning of "past". Fourth, demonstrating the characteristics of knowing: "not extinguishing the present" means not abandoning; "not conditioning the past" means not grasping. That is, it merely takes the approach of the past to demonstrate that conditioning is free from grasping or abandoning. Each of the above four begins with "Child of the Buddha". Fifth, explaining the benefits attained upon emerging from samādhi, which has three parts: First, citing the number and discerning the characteristics, which has ten phrases. The first phrase is general, referring to the ultimate fruition at the end of the stations, called receiving the abhiṣeka dharma. The remaining phrases are specific: (1) belonging to oneself; (2) purifying hindrances; (3) finality; (4) initial entry; (5) direct realization; (6) ultimate fulfillment; (7) retaining so as not to lose; (8) knowing without knowing; (9) purifying the three wheels, which broadly encompasses the previous nine. If one discerns the three wheels in terms of wisdom, it means being without the knower, the known, and correct knowing; the rest can be deduced accordingly. Second, from "What are they?" onward, it inquires into and lists their names: the first four are the four unhindered eloquences; the next two concern self-benefit, not fearing profound dharmas and being able to practice what one speaks; the next two concern benefiting others, serving as a reliance for the good and a rescue for the evil; the final two generally explain the supreme excellence of the two benefits. Third, from "Child of the Buddha..." onward, it concludes with their rapid attainment, having the Dharma, an analogy, and an application. "Kalala" is here translated as "diluted curd". The rest can be understood.