大方廣佛華嚴經隨疏演義鈔 43.57

43.57

疏「上皆一切種禪」者，《瑜伽》四十三「一切種禪有六種七種，總成十三。言六種者，一善靜慮、二無記變化靜慮、三奢摩他靜慮、四毘鉢舍那品、五者於自他利正審思惟、六者能引神通威力功德靜慮。言七種者，一者名緣靜慮、二者義緣靜慮、三者止相緣、四者舉相緣、五者捨相緣、六者現法樂住、七者能饒益他靜慮。」今云名義，即後七中一二；止觀，即六七中各是三四。二利，即前六中五六，及後七中五六七。故攝十三善，及與無記亦有通也。

Regarding the commentary's phrase “The above are all dhyāna of all kinds”: *Yogācārabhūmi*, fascicle 43, states: “Dhyāna of all kinds has six kinds and seven kinds, making thirteen in total. As for the six kinds: first, wholesome dhyāna; second, neutral transformative dhyāna; third, śamatha dhyāna; fourth, the vipaśyanā category; fifth, correctly examining and reflecting upon benefit for oneself and others; sixth, dhyāna able to induce the power and virtues of supernormal powers. As for the seven kinds: first, dhyāna with names as object; second, dhyāna with meanings as object; third, with the characteristic of calming as object; fourth, with the characteristic of exertion as object; fifth, with the characteristic of equanimity as object; sixth, pleasant abiding in the present life; seventh, dhyāna capable of benefiting others.” Here, “names and meanings” refers to the first and second among the latter seven; “śamatha and vipaśyanā” refers to the third and fourth among the six and seven respectively. “The two benefits” refers to the fifth and sixth among the former six, and the fifth, sixth, and seventh among the latter seven. Thus they subsume the thirteen wholesome ones, and there is also an application to the neutral.