金光明最勝王經疏 3.87

3.87

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.