大方廣佛華嚴經疏 20.20

20.20

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.