金光明最勝王經疏 3.87

3.87

贊曰：下明殊勝果。分文為三，初法、次喻、後合。法中有二：初明定品殊勝功德、後明智品殊勝功德。依定發慧，故先明定品。定品分三，初標、次列、後結。或初辨所依、次辨能依、後結。大三昧者，性得三昧也。唯雖多，有八：一禪、二定、三念處、四大慈悲、五陀羅尼、六六神通、七八自在、八一切法平等攝受。此初四也。禪即四靜慮，定謂四無色定。故《薩遮尼經》「云何如來禪定？答：有次第定及首楞嚴等，或即大乘光定、集福德王定、賢守定、健行定。」傳言：首楞嚴者即健行定。正音蘇楞伽摩，此云健行。舉其上首，定實無邊，所以言等。總別略標，禪定是總、首楞嚴是別。一切念處，謂三念處、四念處及六念等。言大法念者，即六念中念法也。以法是佛師，故先說法念。或此即壞緣法念住，《薩遮尼》第七云「法念處者，謂觀內法、外法、內外法作二種想，謂常、無常。常以佛眼見一切至坐道場，未曾中失。」此據果說。乃至云「不以肉眼、天眼、慧眼觀。何以故？三眼無相貌故，以法眼觀。」此通因說，舉一等餘。大慈大悲者，即四無量，以與樂拔苦勝故舉明。《薩遮尼經》第六有三十二種大悲觀，《思益經》第二有三十六種大悲，皆廣如彼說。

Commentary: The following clarifies the superior fruit. The text is divided into three: first, the dharmas; next, the metaphors; and finally, the application. In the dharmas there are two: first, clarifying the superior virtues of the category of concentration; second, clarifying the superior virtues of the category of wisdom. Because wisdom arises relying on concentration, it first clarifies the category of concentration. The category of concentration is divided into three: first, the presentation; next, the enumeration; and finally, the conclusion. Or, first distinguishing what is relied upon, next distinguishing what relies upon it, and finally the conclusion. 'Great samādhi' is the naturally acquired samādhi. Although many, there are only eight: first, dhyāna; second, absorption; third, smṛtyupasthāna; fourth, mahāmaitrī and mahākaruṇā; fifth, dhāraṇī; sixth, the six supernatural knowledges (abhijñā); seventh, the eight masteries (vaśitā); eighth, the equal gathering-in of all dharmas. These are the first four.

Dhyāna refers to the four dhyānas, and absorption refers to the four formless absorptions. Thus the Satyakanirgrantha-sūtra states: 'What are the Tathāgata's dhyāna and absorption? Answer: There are the successive absorptions, as well as the Śūraṅgama and others, or the Great Vehicle Light Samādhi, the Gathering-Virtue-King Samādhi, the Bhadrapāla Samādhi, and the Śūraṅgama Samādhi.' Tradition says: 'Śūraṅgama' is the 'heroic march' absorption. The correct sound is śūraṅgama, which here translates as 'heroic march'. By citing the foremost, [it shows that] absorptions are in truth boundless, which is why it says 'and others'. In this brief presentation of the general and specific, dhyāna and absorption are general, while Śūraṅgama is specific.

'All smṛtyupasthānas' refers to the three smṛtyupasthānas, the four smṛtyupasthānas, the six recollections, and so forth. Saying 'the great smṛtyupasthāna on the Dharma' refers to the mindfulness of the Dharma among the six recollections. Because the Dharma is the teacher of the Buddhas, mindfulness of the Dharma is spoken of first. Alternatively, this refers to the smṛtyupasthāna on the Dharma that destroys conceptual objects. The seventh [fascicle] of the Satyakanirgrantha-sūtra states: 'As for the smṛtyupasthāna on the Dharma, it means observing internal dharmas, external dharmas, and internal-and-external dharmas, forming two kinds of notions: permanent and impermanent. Constantly with the Buddha-eye seeing everything until sitting at the place of awakening, never having lost it midway.' This is stated in terms of the fruit. It further says: 'Not observing with the physical eye, the divine eye, or the wisdom eye. Why? Because the three eyes are without marks; one observes with the Dharma-eye.' This is stated generally regarding the cause, citing one to encompass the rest.

'Mahāmaitrī and mahākaruṇā' are the four immeasurables; because giving bliss and extracting suffering are superior, they are singled out and clarified. In the sixth [fascicle] of the Satyakanirgrantha-sūtra there are thirty-two kinds of mahākaruṇā contemplations, and in the second [fascicle] of the Viśeṣacintibrahmaparipṛcchā-sūtra there are thirty-six kinds of mahākaruṇā; all are as extensively explained therein.