大方廣佛華嚴經疏 41.9

41.9

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.