華嚴經探玄記 17.10

17.10

第二「爾時普賢正受」下明三昧分。於中有二：先入定、後辨益。前中普賢入者，以是會主故、表此行法普周遍故、從此出彼無邊行故。花嚴定，略作四門：一釋名者，以因行花嚴，感果相令顯著故。二體性者，法界行門心海為體，以等持廣大無限量故。三明業用者，有二：一依此顯說花嚴法故。《無量壽經》歎菩薩德中，言得佛花嚴三昧，宣說諸佛經典。二依此顯示花嚴行故。上云「施戒忍辱精進禪方便智慧諸功德一切自在難思議，花嚴三昧勢力故。」解云：以諸行法深廣多端，不能別說，故云一切自在等，即下文二千行法也。四明位地者，有四句：一若攝始歸終，在第十地方得，如法雲地說。二若攝終歸始，在信位滿心得，如前〈賢首品〉說。三若始終無礙，遍一切位，如前二說不相離故，以彼始終括中間故。四若超絕始終，總不依位，如此文但約行法以辨其相故。二益相中二：先動地，以驚悟機緣故；後出聲，令聞法音故。即此亦是三昧業用。何故此中無加分者？以所顯行法依前解起，無別法故。若爾，何故更須入定？謂攝解成行故、次入定法不異前故，不須加。三昧分竟。

Second, from 'At that time Samantabhadra correctly received' onward explains the section on samādhi. In this there are two: first, entering meditative absorption; second, distinguishing the benefits. In the former, Samantabhadra enters it because he is the leader of the assembly, because this represents that this practice-dharma is universally pervasive, and because from this arise those boundless practices. Regarding the Avataṃsaka samādhi, four gates are briefly established: 1. Explaining the name: because causal practice adorns like flowers (avataṃsa), causing the fruition marks to become manifest. 2. Essence: the ocean of mind of the practice-gate of the dharmadhātu is its essence, because its meditative absorption (samādhi) is vast and boundless. 3. Clarifying its karmic function: there are two: first, because based on this, the Avataṃsaka Dharma is manifested and expounded; in the Sukhāvatīvyūha Sūtra, in praising the virtues of bodhisattvas, it says that having attained the Buddha-Avataṃsaka samādhi, they proclaim the sūtras of all Buddhas; second, because based on this, the Avataṃsaka practices are revealed; above it says: 'Giving, morality, patience, vigor, dhyāna, upāya, wisdom, and all virtues are completely sovereign and hard to conceive, due to the power of the Avataṃsaka samādhi.' The explanation says: because the dharmas of all practices are deep, vast, and manifold, they cannot be spoken of individually, hence it says 'all sovereign', etc., which refers to the two thousand practice-dharmas below. 4. Clarifying the stages: there are four propositions: 1. If gathering the beginning into the end, it is only attained on the tenth bhūmi, as taught in the Dharmameghā-bhūmi; 2. If gathering the end into the beginning, it is attained when the mind of the stage of faith is fulfilled, as taught earlier in the 'Bhadraśrī Chapter'; 3. If beginning and end are unimpeded, it pervades all stages, because the two earlier teachings are not separated from each other, since that beginning and end enclose the middle; 4. If transcending beginning and end, it does not rely on stages at all, just as this text distinguishes its marks solely in terms of practice-dharmas. In the second, the marks of benefit, there are two: first, quaking the earth, in order to startle and awaken capacities and conditions; second, emitting sounds, to cause them to hear the Dharma-sound. This is also the karmic function of the samādhi. Why is there no empowerment portion here? Because the practice-dharmas revealed are aroused based on the previous understanding, and there is no separate dharma. If so, why must he enter meditative absorption again? Because understanding is gathered to become practice, and the dharma of subsequently entering meditative absorption is not different from the preceding, no empowerment is needed. The section on samādhi is concluded.