大般涅槃經集解 34.46

34.46

Sengliang comments: Wisdom is able to eradicate fetters, but without concentration it cannot be achieved; therefore, wisdom is explained on the basis of concentration. As for 'wishing to blow away and destroy the king of Mount Sumerus down to the suffering of crushing the body': the stage has two fruits—first, the extinction of evil; second, spiritual powers—and both are stated by name. The reason for this is that the preceding text spoke of severing existence, and someone might mistakenly think that one cannot enter conditioned existence to transform beings. He further shows matters of sovereign mastery to express the name of the stage and resolve their doubt.
Sengzong says: These words describe advancing gradually toward the eighth stage. Having approached the seventh stage, one does not fear the retributions of the evil destinies, yet has not escaped the twenty-five states of existence; this concerns the fact that the seventh stage still has a remnant body of retribution. Now, from the eighth stage onward, it is exclusively the dharmakāya; hence he mentions the twenty-five states of existence. Samādhi is not wisdom, but wisdom arises on the basis of concentration, and they mutually support each other. The reason we know this refers to the eighth stage is that he says one possesses the twenty-five samādhis and is able to perform various spiritual powers; examining the functions of these spiritual powers, they are not within the scope of lower practices.
Baoliang says: This is the sixth section. If taken comprehensively as the section concluding the fruits, it still belongs to the preceding text, where the fifth section directly concluded the fruits. Having arisen in the first stage and attained uncontaminated right understanding in the first abiding, one subsequently progresses in cultivating the myriad practices, attains the twenty-five samādhis, severs the twenty-five states of existence, and concludes by attaining the fruit of sovereign mastery of the eighth stage and above. If distinguished according to this meaning, it becomes the sixth section. These twenty-five samādhis receive their names based on their superior states, and each one encompasses the multitude; hence they are called kings among samādhis.