大方廣佛華嚴經疏 52.10

52.10

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.