法華義疏 12.7

12.7

「爾時一切」下，第三、的照妙音身也。又開三別：一、列名。「久已殖眾德本」下，第二、歎德。良由有此勝德，故為佛光所召。嘆德有二：前、嘆往因；二、嘆現德。各開二章。往因二者：一、殖眾德本；二、供養諸佛。現德二者：一、成就甚深智慧；二、得諸三昧。三昧中有二：一者、別明；二者、總結。「得妙幢相三昧」者，入是三昧，於諸三昧中最為尊長，譬如軍將得憧，表其大相也。「法華三昧」者，《法華三昧經》云「如樹華開敷令樹嚴麗，得此三昧，諸三昧中開諸功德華以自莊嚴」。依此經意釋者，於三一自在、長短無礙，噵法華三昧也。「淨德三昧」者，令諸三昧清淨，如焚石練金令金清淨。「無緣三昧」者，即滅盡定。又得此三昧，於三受中不起三毒緣。「宿王戲三昧」者，於諸三昧觀達自在故名戲，非愛結戲。「智印三昧」者，般若是智，相應三昧是印也。又如人入安穩國，有印得入、無印不得入，菩薩得是三昧能入實相。「解一切語言三昧」者，得是三昧，解眾生語而為說法。「集一切功德三昧」者，得是三昧菩，薩功德皆悉具足也。「清淨三昧」者，如有如意寶珠能淨諸寶，是三昧能淨諸三昧垢，煩惱垢易治、三昧垢難斷。「神通遊戲三昧」者，入是三昧，能八相成道。「慧炬三昧」者，如執炬夜行不墮險處。「莊嚴王三昧」者，如恒沙等國土皆以七寶莊嚴，佛處其中，得是三昧，一時能莊嚴諸功德。又觀此莊嚴空無所有，於空有二莊嚴得自在，故名為王。「淨光明王三昧」者，入是三昧，能放光明令諸眾生心得清淨。「淨藏三昧」者，入是三昧能淨諸功德藏。「不共三昧」者，二乘無分。「日旋三昧」者，如日天子乘日宮殿照諸眾生周而復始，舊經名「日輪三昧」也。「得如是」下，第二、總結。「釋迦牟尼」下，第三、的明光照其身。

From "At that time, all" onward is the third [part], which specifically illuminates the body of Gadgadasvara. This further opens into three divisions: first, listing his name; second, from "He had long planted roots of various virtues" onward, praising his virtues. It was precisely because he possessed these supreme virtues that he was summoned by the Buddha's radiance. Praising his virtues has two parts: first, praising his past causes; second, praising his present virtues. Each opens into two sections. The two [sections] on past causes are: first, planting the roots of various virtues; second, making offerings to various buddhas. The two on present virtues are: first, achieving profound wisdom; second, attaining various samādhis. Within the samādhis there are two parts: first, explaining them individually; second, a summary conclusion. Regarding "attained the Wonderful Banner Sign Samādhi": entering this samādhi, among all samādhis, it is the most supreme and venerable; like a general obtaining a banner, it represents his grand mark. Regarding the "Lotus Samādhi": the Lotus Samādhi Sūtra says, "Just as the blossoming of tree flowers makes the tree magnificent and beautiful, so by attaining this samādhi, one blooms the flowers of all merits among all samādhis to adorn oneself." Interpreting according to the intention of this sūtra, it refers to the Lotus Samādhi as being sovereign over the three and the one, and unobstructed in long and short. Regarding the "Pure Virtue Samādhi": it purifies all samādhis, just as smelting ore refines gold to make it pure. Regarding the "Unconditioned Samādhi": it is none other than the cessation attainment (nirodhasamāpatti). Moreover, having attained this samādhi, one gives rise to no condition for the three poisons amidst the three feelings. Regarding the "Play of the Constellation King Samādhi": because of one's sovereign mastery in contemplating and penetrating all samādhis, it is called "play"; it is not the play of affective fetters. Regarding the "Wisdom Seal Samādhi": prajñā is wisdom, and the corresponding samādhi is the seal. Furthermore, just as when a person enters a secure country, one who has a seal can enter, while one without a seal cannot enter, the bodhisattva who attains this samādhi can enter the true mark [of phenomena]. Regarding the "Understanding All Languages Samādhi": having attained this samādhi, one understands the speech of sentient beings and expounds the Dharma for them. Regarding the "Assembling All Merits Samādhi": having attained this samādhi, the bodhisattva's merits are fully perfected. Regarding the "Purity Samādhi": just as a wish-fulfilling jewel can purify all gems, this samādhi can purify the defilements of all samādhis; the defilements of affliction are easy to remedy, but the defilements of samādhi are difficult to sever. Regarding the "Play of Supernatural Powers Samādhi": entering this samādhi, one can accomplish the eight phases of attaining the Way. Regarding the "Torch of Wisdom Samādhi": like walking at night holding a torch, one does not fall into dangerous places. Regarding the "Adornment King Samādhi": just as lands numerous as the sands of the Ganges are all adorned with the seven treasures, with a buddha dwelling in their midst, upon attaining this samādhi, one can simultaneously adorn all merits. Furthermore, one contemplates these adornments as empty and non-existent; gaining sovereign mastery over the two adornments of emptiness and existence, it is thus named "king." Regarding the "Pure Light King Samādhi": entering this samādhi, one can emit light and cause the minds of all sentient beings to attain purity. Regarding the "Pure Treasury Samādhi": entering this samādhi, one can purify the treasury of all merits. Regarding the "Incommon Samādhi": the two vehicles have no share in it. Regarding the "Solar Rotation Samādhi": just as the sun deity rides in the solar palace illuminating all sentient beings, moving in cycles, the older translation of the sūtra named it "Sun Wheel Samādhi." From "He attained such [samādhis]" onward is the second [part], the summary conclusion. From "Śākyamuni" onward is the third [part], specifically explaining that the radiance illuminated his body.