大方廣佛華嚴經隨疏演義鈔 68.67

68.67

疏「初明離定障」者，二即智障，由上對治故離二障。然禪等雖前已釋，今略要知：禪，即四禪。三昧，即三三昧。三摩鉢底，如疏有五。論三摩跋提，即三摩鉢底之古譯耳。神通，謂五神通。解脫，謂八解脫。經中先彰所成，後「然是」下對後揀劣。論中先略指云「四得勝力，禪等現前」，勝如經等。次重分別云「是中依禪起三昧、三摩跋提、神通、解脫，為教化眾生故、寂滅樂行故。滅定三摩跋提，如是次第。」釋曰：此中論主明得勝力具足三禪，四禪為能起，一一得三昧等，即引生功德禪。二為教化眾生故，即出引生之意，是饒益眾生禪。三寂滅樂行下，即現法樂住禪。然九次第定皆是現法樂住，今從最勝舉其滅定，正是此地之所安住，故疏云「正意在此」。下約於此以辨勝行定散自在，故云勝行耳。

Regarding the Commentary's 'First, clarifying detachment from the hindrance to absorption': the second is the cognitive hindrance; due to the above antidotes, one is detached from both hindrances. Although dhyāna and so forth have been explained before, now they should be briefly understood: 'dhyāna' refers to the four dhyānas; 'samādhi' refers to the three samādhis; 'samāpatti' has five types, as in the Commentary. The Śāstra's sanmabati is simply an older transcription of samāpatti. 'Superknowledges' (abhijñā) refers to the five superknowledges; 'liberations' (vimokṣa) refers to the eight liberations. In the sūtra, it first reveals what is accomplished, and then from 'However, it is...' onward, it distinguishes its inferiority relative to what follows. In the Śāstra, it first briefly indicates: 'Fourth, attaining superior power, dhyāna and so forth manifest,' its superiority being like that in the sūtra, etc. Next, it analyzes again: 'Herein, relying on dhyāna, one brings forth samādhi, samāpatti, superknowledge, and liberation, for the sake of teaching and transforming sentient beings, and for the practice of the bliss of cessation. The samāpatti of cessation is in this sequence.' Explanation: Here the treatise master clarifies that attaining superior power is fully endowed with three dhyānas, with the four dhyānas being that which brings them forth; each attaining samādhi and so forth is the dhyāna of generating virtuous qualities. Second, 'for the sake of teaching and transforming sentient beings' reveals the intention behind generating them, which is the dhyāna of benefiting sentient beings. Third, from 'the practice of the bliss of cessation' onward is the dhyāna of abiding in bliss in the present life (dṛṣṭadharmasukhavihāra). However, the nine successive absorptions are all abiding in bliss in the present life; taking from the most supreme, it brings up the cessation absorption (nirodhasamāpatti), which is precisely that wherein this ground abides; thus the Commentary states, 'the primary intention lies here.' Below, based on this, it distinguishes superior practice as sovereign mastery in both absorption and distraction; hence it is called superior practice.