大方廣佛華嚴經疏 52.10

52.10

第二二門明無亂行，皆是定體。於中，初門明入三昧，顯處等不同；後明遍入，則觸類皆遍。今初，故彼文云「善入一切諸禪定門。」此中明十皆通一切。十中通辨緣斯十境入定不同，別則十門各異。而前五，一重之事；餘五，涉入圓融，可知。九十皆即一而多，故彼行云「一念中得無數三昧」，但從多分對前後說判為定體耳，非此無用。二、十遍入，亦猶小乘說十遍處，即令三昧漸更增廣。前明一切如眾生身，謂童子身等，雖能一切身入而不必一時；今此隨入一類皆遍一切，如海慧初來一時皆水等。十句可知。第三、十解脫下二門，明引生功德禪中，此門明作用無礙，故稱解脫；後門於境無擁，故曰神通。今初，解脫即亦思議解脫。梵云毘木叉，此云勝解脫，謂殊勝作用不由依禪成八解脫。十句可知。二、十種神通，如依四禪引六通用。此十若以六攝前四，可如。次五神境。後一漏盡，成菩提故。約位不同，與十通小異。

The second pair of sections clarifies the practice of non-distraction, both being the substance of samādhi. Therein, the first section clarifies entering samādhis, revealing differences in locus and so forth; the latter clarifies pervasive entry, so that whatever category is encountered, it is completely pervaded. Now for the first: hence that text says: "Skillfully enters all gates of dhyāna and samādhi." Here, clarifying the ten all apply to everything. In the ten, generally distinguishing conditions, entering samādhi through these ten objects is distinct; specifically, the ten gates are each different. The first five are single-layered phenomena; the remaining five are penetrating integration, which can be known. The ninth and tenth are both the one being the many; hence that practice says: "In a single thought-moment obtains countless samādhis." It is merely judged as the substance of samādhi predominantly in contrast to what precedes and follows; it is not that this lacks function. Second, the ten pervasive entries: this is also like the Hīnayāna speaking of the ten kṛtsnāyatanas, namely causing samādhi to gradually expand further. The preceding section clarified that all are like the bodies of sentient beings, meaning the bodies of youths, etc.; although able to enter all bodies, it is not necessarily at one time; now, following entry into one class, it completely pervades all, as when Sāgaramati first came, everything became water all at once, etc. The ten phrases can be known. Third, the two sections from "ten liberations" downward clarify the dhyāna of engendering virtues: this section clarifies unobstructed function, hence called liberation; the latter section has no obstruction regarding objects, hence called abhijñā. Now for the first: liberation is also inconceivable liberation. In Sanskrit it is vimokṣa, translated here as superior liberation, meaning that wondrous functions do not rely on depending on dhyāna to accomplish the eight liberations. The ten phrases can be known. Second, the ten kinds of abhijñās: as relying on the four dhyānas to induce the functions of the six abhijñās. If these ten are subsumed under the six: the first four correspond to the miraculous powers (riddhividhi); the next five to the divine realm; the last one is the destruction of out-flows (āsravakṣaya), because of accomplishing bodhi. In terms of the difference of stations, they differ slightly from the ten abhijñās.