大方廣佛華嚴經隨疏演義鈔 43.43

43.43

第五離癡亂行。疏「總云成就」下，釋此總句，有二：先正釋、後解妨。前中，即《瑜伽》九門中自性禪也。論云「靜慮自性」者，聞思為先，「所有心一境性」，總也。一或奢摩他品、二或毘鉢舍那品、三或雙運道也。疏中隨標便，引文釋成，可知。言「善解世間」等者，下云「以正念故善解世間一切語言，能持出世諸法言說，乃至心無癡亂。」疏自配無癡亂即正是雙運。又以別義善解是觀、能持是止，故為雙運。疏「故下經云禪定持心」等者，即第十迴向偈中。

Fifth is the practice of freedom from delusion and confusion. Regarding the commentary from “summarily saying 'accomplishing'” downward: in explaining this summary phrase, there are two parts: first, the correct explanation; second, resolving an objection. In the former, this refers to the dhyāna of intrinsic nature among the nine doors in the *Yogācāra[-bhūmi]*. The treatise states: “The intrinsic nature of dhyāna” takes hearing and thinking as preceding, and “all one-pointedness of mind” is the summary. First, or it is of the class of śamatha; second, or it is of the class of vipaśyanā; third, or it is the path of their union (yuganaddha). In the commentary, following the indication, it cites texts to explain and complete it, as can be known. Regarding the words “skilfully understanding the mundane” and so forth: it says below, “Through right mindfulness, skilfully understanding all languages of the world, being able to retain the discourses on supramundane dharmas, up to the mind being free from delusion and confusion.” The commentary itself correlates the absence of delusion and confusion precisely to the union [of śamatha and vipaśyanā]. Furthermore, by another meaning, skilful understanding is vipaśyanā and being able to retain is śamatha; therefore, it is the union. Regarding the commentary's citation “hence the sutra below says 'dhyāna holds the mind'” and so forth: this is in the verse of the tenth pariṇāmanā.