大方廣佛華嚴經隨疏演義鈔 4.48

4.48

第四依三昧。疏文分二：先立理正明、後對文略釋。今初，先別顯、後結成。初中，下十住疏明入定意總有六義：一此三昧是法體故，即《十地論》意。二非證不說故。若不證而說，則是生滅心行說實相法。三總顯法體非思量境故。明要忘心方契上義。前約顯實，此約遮過。然上三義，後後釋於前前，大同小異。四觀機審法故。須藥病相當，方可說故。五為受佛加故。上四內因，此一外緣，因緣和合方能說故。六成軌儀故。即一向為生。上五自利，此一利他。今疏含具。初之二句。總相立理。非唯入定為物。出定亦然，宜見出者則出，宜見入者便入，故云唯物。聖無定亂，故云「聖豈然乎」。故《淨名》云「不定不亂」。

Fourth, relying on samādhi. The text of the Commentary is divided into two: first, correctly explaining by establishing the principle; second, briefly explaining with respect to the text. In the first part, it first reveals individually, and then concludes. In the first part, the commentary on the ten abodes below explains that the purpose of entering concentration has six meanings in total: First, because this samādhi is the essence of phenomena; this is the intent of the Daśabhūmika-śāstra. Second, because without realization one does not expound; if one expounds without realization, then that is mental activities of arising and ceasing expounding the phenomena of true reality. Third, to generally reveal that the essence of phenomena is not a realm of conceptual thought; clarifying that only by forgetting the mind does one tally with the above meaning. The former reveals the real, while this one prevents error. However, among the three meanings above, each subsequent one explains each preceding one, largely identical with slight differences. Fourth, contemplating the capacity and examining the Dharma; because the medicine and illness must correspond before one can expound. Fifth, to receive the Buddha's empowerment; the above four are internal causes, and this one is an external condition; only when causes and conditions harmonize can one expound. Sixth, to establish a model; that is entirely for sentient beings. The five above are for self-benefit, while this one is for benefiting others. The present Commentary contains and embodies these. The first two sentences establish the principle in a general manner. Not only is entering concentration for beings, but emerging from concentration is also like this; if it is fitting to see emerging, he emerges; if it is fitting to see entering, he enters; therefore it says it is solely for beings. The sage has neither concentration nor distraction; therefore it says: 'How could it be so for a sage?' Thus the Vimalakīrtinirdeśa says: 'Neither in concentration nor in distraction.'