大方廣佛華嚴經隨疏演義鈔 4.48

4.48

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.'