大方廣佛華嚴經隨疏演義鈔 41.3

41.3

Among the five dhyānas, the Commentary's line "1. reproaching the five desires" refers to the Tiantai śamatha-vipaśyanā. Drawing upon the *Mahāprajñāpāramitopadeśa* and various sūtras, prior to cultivating the correct path, twenty-five preliminary upāyas are established: 1. fulfilling the five conditions; 2. reproaching the five desires; 3. abandoning the five hindrances; 4. harmonizing the five matters; and 5. practicing the five factors—five times five makes twenty-five. Here, it clarifies only reproaching the five desires. In the Commentary, it first explains the purpose of the reproach, and then from "how does one reproach them?" onward it directly clarifies the characteristics of the reproach. Within this there are three [aspects]: first, reproaching by individually showing their faults; second, the phrase "these five desires" concludes by directly reproaching them; third, from "how much more so for a bodhisattva" onward, there is no characteristic of reproach, but rather it straightforwardly conforms to the sūtra text's meaning of being without covetous attachment. The remaining upāyas are not required by the Commentary's text, so their names are briefly presented. "Fulfilling the five conditions" means: 1. holding the precepts purely; 2. having sufficient clothing and food; 3. dwelling at leisure in a quiet place; 4. putting an end to all active involvements; and 5. drawing close to a good spiritual friend (kalyāṇamitra). "Abandoning the five hindrances" has already been finished earlier. "Harmonizing the five matters" means: 1. harmonizing food so that one is neither hungry nor overfilled; 2. harmonizing sleep so that one is neither stingy [with it] nor unrestrained; 3. harmonizing the body so that it is neither lax nor tense; 4. harmonizing the breath so that it is neither rough nor slippery; and 5. harmonizing the mind so that it is neither depressed nor agitated. "Practicing the five factors" means: 1. desire (chanda); 2. vigor (vīrya); 3. mindfulness (smṛti); 4. skillful wisdom; and 5. one mind. By analogy with what precedes and follows, their characteristics may be known.

Regarding the Commentary's line "that is, all-door dhyāna": fascicle thirty-three of the *Yogācārabhūmi* states that each of the six pāramitās and the four immeasurables has nine doors: 1. intrinsic nature (svabhāva); 2. all; 3. difficult practice; 4. all-door; 5. virtuous person; 6. all kinds; 7. fulfilling requests; 8. happiness in this and other worlds; and 9. purity. Therefore, its verse says:

Intrinsic nature, all, difficult,
all-door, virtuous person,
all kinds, fulfilling requests,
happiness in the two worlds, and purity.

Furthermore, "intrinsic nature" is in each case one; "all" is either two or three; "difficult practice" is in each case three; "all-door" is in each case four; "virtuous person" is in each case five; "all kinds" is in each case six or seven; "fulfilling requests" is in each case eight; "happiness in the two worlds" is in each case nine; and "purity" is in each case ten. Now, the nine doors of dhyāna (dhyāna/śamatha) are:
1. "Intrinsic nature" refers to one-pointedness of mind (cittaikāgratā), or the category of śamatha, or the category of vipaśyanā, or the path of yoking both (yuganaddha)—which corresponds to the second, third, and tenth among the eleven lines.
2. "All dhyānas" briefly has two kinds: first, worldly; second, transworldly. The nine successive attainments (navānupūrvavihārasamāpattayaḥ) encompass the worldly; neither abiding nor emerging is the transworldly, which also subsumes the second line. There are three kinds: first, dhyāna of dwelling happily in the present phenomena (dṛṣṭadharmasukhavihāra), meaning that body and mind are pliant and free from arrogance and agitation, free from all attachment and savoring, obliterating all marks; second, dhyāna that generates merit; third, dhyāna that brings benefit to sentient beings, as the Commentary has already assigned.
3. "Difficult-practice dhyāna" has three kinds: first, having already abided in profound absorption, being able to induce various dhyānas, yet abandoning that supreme state to be born in the desire realm—this is the first difficulty, which corresponds to the fifth line of the sūtra; second, relying on this dhyāna, being able to generate various concentrations (samādhi) surpassing the practice of the two vehicles, which also corresponds to the fifth line, and is why the Commentary says this is the characteristic of difficult practice; third, relying on dhyāna to quickly realize anuttarabodhi, which corresponds to the eleventh line, as the Commentary has also already indicated.
4. "All-door dhyāna" has four kinds, namely: 1. conjoined with inquiry and examination (vitarka and vicāra); 2. conjoined with joy (prīti); 3. conjoined with bliss (sukha); and 4. conjoined with equanimity (upekṣā)—which is subsumed under the second line, as the Commentary has already indicated.
5. "Virtuous-person dhyāna" briefly has five kinds: one is being without attachment or savoring, which corresponds to the third and fourth lines; the remaining four are conjoined with the four immeasurables, which is subsumed under the ninth line, because the cognitive object is mindfully loving sentient beings and so forth.
6. "All kinds": this dhyāna has six kinds and seven kinds, totaling thirteen kinds. Regarding the six kinds: 1. wholesome dhyāna; 2. non-defined transformative dhyāna; 3. the category of śamatha; 4. the category of vipaśyanā; 5. correct examination and investigation of self- and other-benefit; and 6. being able to induce the power, virtue, and merit of supernormal faculties—this is also the sixth line on inducing supernormal faculties, and also connects to the other lines. Regarding the seven kinds: 1. dhyāna focused on names; 2. focused on meanings; 3. focused on the mark of calming; 4. focused on the mark of exertion; 5. focused on the mark of equanimity; 6. dwelling happily in the present phenomena; and 7. bringing benefit to others—these can be known by assigning them in correspondence to the lines.
7. "Fulfilling requests": because it fulfills the intentions of sentient beings, it is also subsumed under the line on supernormal faculties; it briefly has eight kinds. This section of the treatise text is somewhat extensive, so now its meaning is briefly cited: 1. being able to pacify all poisons, etc.; 2. being able to eliminate various diseases; 3. bringing down rain to stop thirst; 4. relieving all fears; 5. being able to bestow food and drink; 6. being able to bestow material wealth; 7. being able to correctly admonish and instruct; and 8. being able to correctly construct—these can be known according to their correspondences.
8. "Dhyāna of happiness in this and other worlds" has nine kinds: 1. dhyāna of transforming through supernormal powers to tame sentient beings; 2. transforming through prophetic declaration to tame sentient beings; 3. transforming through instruction to tame sentient beings; 4. manifesting the evil destinies for those who commit evil; 5. being able to bestow eloquence upon those who have lost eloquence; 6. being able to give right mindfulness to those who have lost mindfulness; 7. composing and establishing non-erroneous treatises, etc.; 8. being able to produce secular arts and crafts accordingly; and 9. emitting light to relieve suffering. The latter two are also cited by their meaning, and may likewise be assigned according to correspondence.
9. "Pure dhyāna" has ten kinds; the Commentary below itself assigns them; the nine doors of the remaining pāramitās are explained in the "Chapter on the Ten Practices."

Regarding the Commentary's line "3. abiding in principle-absorption, tranquil and free from abiding in the savoring of attachment": the *Abhidharmasamuccayavyākhyā*, fascicle nine, states: "Such dhyānas and formless attainments are broadly differentiated through four aspects, namely: through affliction, through purification, through establishment, and through purity. 'Affliction' refers to the four non-defined roots: 1. attachment (tṛṣṇā), 2. view (dṛṣṭi), 3. conceit (māna), and 4. ignorance (avidyā). Because of these four afflictions defiling the mind, in all doors of defiled dhyāna and absorption, all obstructed, non-defined afflictions and secondary afflictions of the form and formless realms arise and grow without cease."
Explanation: The above briefly explains the treatise's text. Below it explains them individually; its text is vast and extensive, so now only the essential meaning is captured: namely, due to attachment, one savors the higher dhyānas; due to views, one grasps the higher dhyānas; due to conceit, one relies with pride upon the higher dhyānas; due to ignorance, one doubts the higher dhyānas. In this way, afflictions constantly defile the mind, causing the major and minor afflictions of the form and formless realms to stream and cycle in continuity, and so forth.
The treatise says: "'Purification' refers to pure dhyāna; because the intrinsic nature of the formless is wholesome, it is called purification." Although it is worldly, because it is free from the defilement of entanglements, it is also called tranquil.
The treatise says: "'Establishment' refers to establishment of limbs, establishment of attainments, establishment of grades, and establishment of designations and conceptions. In the dhyānas all four establishments are present; in the formless attainments there are only three, excluding the establishment of limbs." Grasping the meaning of "establishment of limbs": it refers to the five limbs of the first dhyāna, and so on. "Establishment of attainments" refers to the seven kinds of mental orientations (manaskāra) through which one enters the first dhyāna up to [the sphere of] neither-conception-nor-non-conception. "Establishment of grades" means that in the first dhyāna there are three grades of perfuming cultivation; all eight absorptions are likewise, so in each of the first four dhyānas, corresponding to the causes of the three grades, there are three heavens each. "Establishment of designations and conceptions" means that within dhyāna there are immeasurable names beyond calculation, because they are what the Buddhas, the World-Honoured Ones, enter, which the two vehicles cannot know, up to the mutual inclusion among the eight absorptions, and so on.
The treatise says: "'Purity' refers to the power of the terminal absorption within the first dhyāna, up to the terminus of the sphere of neither-conception-nor-non-conception; this is called purity." Its commentary explains: "Whatever is the final terminus among the eight absorptions, due to mastery of function and freedom from the hindrance of incapacity, is called pure. It encompasses both contaminated (sāsrava) and uncontaminated (anāsrava); whenever there is mastery of function, both are called pure."
Explanation: Now, items three and four in the Commentary depart from the aforementioned affliction; the four non-defined roots are the fourth, purity; items five through eight are the aforementioned mutual inclusion within the establishment of designations and conceptions, as well as the establishment of grades, etc. The rest can be deduced.

Regarding the Commentary's line "5. producing all absorptions": this is the establishment of designations and conceptions from the *Abhidharmasamuccayavyākhyā*. In the Commentary, it first clarifies that which is able to produce, which relies upon the text in the section on practicing faith in the *Awakening of Faith*. It previously said that through long practice and thorough maturation, one eventually attains entry into the samādhi of tathatā; next, the treatise further says: "Furthermore, relying on this samādhi, one knows that the dharmadhātu has a single characteristic, meaning that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual; this is called the single-practice samādhi (ekavyūhasamādhi). One should know that tathatā is the root of samādhi; if a person practices it, it can gradually generate immeasurable samādhis." When the sūtra speaks of immeasurable samādhis, as the *Mahāprajñāpāramitopadeśa* says: "Thirty-five thousand [samādhis] such as the five wisdom seals, fifty-three thousand [samādhis] such as the Śūraṅgama, and immeasurable and boundless skillful upāyas."

Regarding the Commentary's line "here, both direct and reverse should each have leaping, intervening," etc.: the "Chapter on Absorptions" in the *Abhidharmakośa* says:

Two classes of absorptions, direct and reverse,
even, intervening, successive, and leaping;
reaching intervening leaping marks accomplishment;
keen-rooted non-learners of the three continents.

This means that the fundamental wholesome meditative attainments (samāpatti) are divided into two classes: first, contaminated; second, uncontaminated. Moving upward is called direct, and returning downward is called reverse, which the Commentary has now fully explained. Furthermore, that [text] states: identical classes are called "even"; different classes are called "intervening"; adjacent states are called "successive"; skipping one or skipping two, etc., is called "leaping." "Reaching intervening leaping marks accomplishment" is called cultivating leaping: when a practitioner cultivates leaping absorption, they first repeatedly practice the contaminated attainments of the eight stages directly and reversely, evenly and successively; next, they repeatedly practice contaminated direct and reverse even leaping; next, they repeatedly practice uncontaminated direct and reverse even leaping—this is called the completion of preparatory application (prayoga). Later, leaping with intervention, both directly and reversely, between contaminated and uncontaminated attainments is called the accomplishment of leaping absorption. "Keen-rooted non-learners of the three continents" clarifies the locations and persons: cultivating leaping attainments occurs only in the places of the three continents of human beings, and furthermore, only keen-rooted, non-occasional arhats are able to cultivate it. Now, it clarifies that bodhisattvas are naturally able to leap: for example, in direct leaping, upon emerging from the first dhyāna, one should enter the second dhyāna, but instead enters the third dhyāna—this is leaping over one; if upon emerging from the first, one enters the fourth dhyāna, this is leaping over two; directly entering the absorption of cessation (nirodhasamāpatti) is called complete leaping. Reverse leaping is likewise.

Regarding the Commentary's line "it is also named the lion-stride samādhi (siṃhavikrīḍitasamādhi)": it is named so because of leaping and jumping. This is the third name among the one hundred and eight samādhis in the *Mahāprajñāpāramitopadeśa*. When a bodhisattva attains this samādhi, they attain mastery in both entering and emerging, slow and fast, among all samādhis. It is just as when all the wild beasts are roaming at play, if they see a lion, they are all terrified; when the lion plays, among the beasts, it kills the strong ones and releases those that submit. The bodhisattva is also like this: having attained this samādhi, among the non-Buddhists, they shatter the strong ones and deliver those who have faith; therefore, it is named the lion-stride samādhi. The one hundred and eighth samādhi is named "free from attachment, like space, unstained," and the very first is the Śūraṅgama.

Regarding the Commentary's line "the second is named the jewel-seal samādhi (ratnamudrāsamādhi)": the *Mahāprajñāpāramitopadeśa* says: "It is able to seal all samādhis. Among all jewels, the Dharma-jewel is the true jewel; in the present life, future lives, and even up to nirvāṇa, it is able to bring benefit. It is like the Buddha saying to the monks: 'I teach you the Dharma, namely the Dharma-seal; the Dharma-seal is a jewel, it is a door to liberation.'" In the doctrinal door of the Tripiṭaka, the three Dharma-seals are taken as the Dharma-seal. In the Mahāyāna, there is only the single Dharma-seal of the true mark of all phenomena. The samādhi that corresponds with the prajñā of the true mark is named the jewel-seal samādhi.

Regarding the Commentary's text from "furthermore, the above two and three" downward: above, it explained according to the text; now, it gathers them under the three dhyānas, because the various sūtras and treatises mostly use three. As explained in the first assembly, it shall now be re-explained. Fascicle forty-three of the *Yogācārabhūmi* states: "What is a bodhisattva's 'all dhyāna'? It means this dhyāna briefly has two kinds: first, worldly; second, transworldly. Furthermore, there are three kinds: first, dwelling happily in the present phenomena," and so on. The treatise's explanation says: "Whatever dhyāna of bodhisattvas is free from all conceptual differentiation, able to generate bodily and mental pliancy, and is most extremely tranquil; free from agitation, free from all savoring of attachment, and obliterates all marks—know that this is called dwelling happily in the present phenomena. Whatever dhyāna of bodhisattvas is able to induce and abide in various superior, inconceivable, and immeasurable concentrations subsumed under the lineage of the ten powers, up to: whatever dhyāna of bodhisattvas is able to induce and abide in all bodhisattvas' unshared merits such as the liberations, bases of overcoming, bases of totality, unhindered analytical knowledges, non-contention, and aspiration-vows—this is called dhyāna of merit that induces concentration. Whatever dhyāna of bodhisattvas is able to induce benefit for sentient beings, acting as an assistant in their various activities"—below it is cited by meaning—pacifying suffering, removing fear, providing rescue and protection, praising the merits of the Three Jewels, and taming sentient beings constitutes the third dhyāna.
Regarding the Commentary's line from "furthermore, it connects to the ten kinds" downward: this is the ninth among the nine doors.