大方廣佛華嚴經疏 37.3

37.3

Third, the passage from "This bodhisattva..." onward summarizes the mastery. Closely, it concludes the results of aversion; distantly, it concludes the prior aversion. In what is there mastery? Namely, in the aforementioned dhyānas and so forth. Dhyāna refers to the four dhyānas. Samādhis refers to samādhis such as the four immeasurable states of loving-kindness, etc. As for samāpatti, the commentary says it is the five supernatural knowledges; this must be an error on the translator's part, which should properly say samāhita, because here it is translated as "equipoise" (dengyin), and the five supernatural knowledges are precisely what are induced. Samāpatti is translated here as "attainment" (dengzhi) and is not the supernatural knowledges. How is there mastery? When wisdom can enter and exit [meditation], then scatter and agitation cannot bind it. That is, whenever a thought arises, it accords with the application of mind, being manifested before them. When, by means of great compassion and skillful means, one does not take rebirth according to [the force of] the dhyānas, then meditative absorption cannot bind them. If one does not take birth according to dhyāna, where will one be born? Making no distinction between pure and defiled, wherever they can fulfill the factors of awakening, they are born there. The author of the treatise speaks in terms of the superior and self-benefit, saying that all buddhas and bodhisattvas are born together in one place, which is the place of fulfillment, because those possessing the power of vows are not reborn through the fetters of karma.