華嚴經探玄記 3.44

3.44

第三法主入定分。於中二：先料簡諸會中有四：一有無者，唯第二會無者，以所表法未成位故；餘會所表，法位成故。二出不出者，唯第八不出，以表一證法界無退失故；餘表起化故。三因果者，初及七八為果定，以初說果故，七行深故、八證玄故；餘皆說因故。又釋：第七中亦以通有因義，以華嚴是因行成嚴故。若如此判，通有四句：或唯果，謂初及八；或唯因，謂三四五六；或亦因亦果，謂第七；或非因非果，謂第二總無也。四能入人者，唯第八佛自入，表法界解脫自在唯佛窮故。初雖說果，為令物信故。七行雖深，然是因人行故。二釋文者，於中二：先此土、後結通。初中，於佛前坐者，顯因果不相離故。何故入定者？顯非證不說故、為受加故、除眾疑故。何故入果定？為說果法故。何故因人入？為被因人故。淨有四義：一自性淨、二治惑淨、三善根淨、四益用淨。藏有四義：一含攝、二蘊積、三出生、四無盡。三昧，此云等持，離沈浮故。定慧均故，名等也。心不散故、住一境故，名持也。納法在心，名為正受。此中淨之藏，淨即藏。如來之淨藏，如來即淨藏。淨藏之三昧，三昧即淨藏。皆二釋，思之可見。下釋顯其義，初句釋如來、後句釋淨藏。離垢，淨也。滿足，藏也。虛空，喻上二也。結通者，此經一切處說總成一部，謂一部即一切部。今且舉此一方中事，恐斷其本部，故數於文末釣取一切結成本部，以明無盡無盡也。因此略明所入三昧分齊差別，有十重：一約一切定無礙，故起分中言「普賢菩薩從彼三昧起，從世界塵數等三昧起。」解云：此有二義，一此定含攝多三昧故、二此定遍入多三昧故，是故此定即是塵等三昧海也。二約一切處無礙，如此文云「普賢菩薩於此世界三昧正受，盡法界虛空界等一切佛剎亦復如是。」此亦二義，一定中包含十方剎故、二此定遍於諸塵道故。三約一切時無礙，如起分云「普賢從一切三世三昧起」等。此亦二義，謂定含三世及遍入三際。四此上三重融含為一，普賢三昧無礙自在，以此三說是一定故、不相離故。五於上塵等三昧海中，隨一即具一切諸定，各苞十方盡三世故。六如一三昧，一切亦爾。七隨一塵內即見普賢圓明三昧，各攝十方亦盡三際。八如一塵內，一切塵道皆亦如是。九隨一念中即有普賢入塵等定、各苞塵道，盡十方剎及窮九世十世等盡。十如一念中，餘念念中盡前後際一切劫海皆亦如是。如此十重為則，餘一切位中及教義理事等准此思之。入定分竟也。

Third is the division on the Master of the Dharma Entering Samādhi. Within this are two parts: First, evaluating the various assemblies has four aspects: (1) Presence or absence: Only the second assembly lacks it, because the dharma signified has not yet formed a stage; the dharmas signified by the other assemblies have their stages formed. (2) Emerging or not emerging: Only the eighth assembly does not emerge, signifying that once the dharmadhātu is realized, there is no regression; the others signify the arising of conversion. (3) Cause and fruit: The first, seventh, and eighth are the samādhis of fruit, because the first preaches fruit, the seventh involves profound practice, and the eighth involves abstruse realization; the rest all preach cause. Another explanation: The seventh also generally has the meaning of cause, because the flower ornament (avataṃsaka) is the completion of ornament by causal practices. Judged in this way, there are four propositions: either fruit alone, namely the first and eighth; or cause alone, namely the third, fourth, fifth, and sixth; or both cause and fruit, namely the seventh; or neither cause nor fruit, namely the second, which lacks it entirely. (4) The person capable of entering: Only in the eighth does the Buddha enter it himself, signifying that the sovereignty of dharmadhātu liberation is exhaustively reached only by Buddhas. Although the first preaches fruit, it is to cause sentient beings to have faith. Although the practices of the seventh are profound, they are the practices of a person on the causal stage. Second, as for explaining the text, there are two parts: first, this land, and later, concluding the pervasive connection. In the first part, sitting before the Buddha reveals that cause and fruit are not separated from one another. Why enter samādhi? To reveal that without realization one does not speak, to receive empowerment, and to remove the doubts of the assembly. Why enter the fruit samādhi? To preach the dharmas of fruit. Why does a person on the causal stage enter? To reach persons on the causal stage. "Pure" has four meanings: (1) purity of self-nature; (2) purity through curing affliction; (3) purity of roots of goodness; (4) purity of beneficial function. "Storehouse" (garbha) has four meanings: (1) containing; (2) accumulating; (3) generating; (4) inexhaustible. "Samādhi" is here called "equipoise" (dengchi), because it is free from sinking and floating. Because concentration and wisdom are equal, it is called "equi-" (deng). Because the mind is undispersed and abides on a single object, it is called "-poise" (chi). Taking the Dharma into the mind is called correct reception. Here, the storehouse of purity means that purity is itself the storehouse. The pure storehouse of the Tathāgata means that the Tathāgata is himself the pure storehouse. The samādhi of the pure storehouse means that the samādhi is itself the pure storehouse. All admit of two explanations, as can be seen upon reflection. Below, the explanation reveals its meaning: the first line explains Tathāgata, and the latter line explains the pure storehouse. "Free from defilement" is pure. "Fullness" is storehouse. "Empty space" is a metaphor for the preceding two. As for concluding the pervasive connection, this sūtra being preached everywhere constitutes one complete text as a whole; that is, the one text is itself all texts. Now, temporarily bringing up the matter in this one region, for fear of severing its root text, it frequently hooks up everything at the end of the text to conclude into the root text, in order to illuminate that it is inexhaustible and inexhaustible. Therefore, the differences in scope of the entered samādhis are briefly explained as having ten levels: (1) In terms of all samādhis being unimpeded, in the division on emerging it says: "Bodhisattva Samantabhadra arose from that samādhi, arose from samādhis equal in number to the dust motes of world realms." The explanation states: this has two meanings: first, this samādhi contains many samādhis; second, this samādhi enters pervasively into many samādhis; therefore, this samādhi is itself the ocean of samādhis equal to dust motes, etc. (2) In terms of all places being unimpeded, as this text states: "Bodhisattva Samantabhadra in this world realm entered correct reception in samādhi, and in all Buddha lands throughout the dharmadhātu and space, it was also like this." This also has two meanings: first, within samādhi the lands of the ten directions are contained; second, this samādhi pervades the paths of all dust motes. (3) In terms of all times being unimpeded, as the division on emerging states: "Samantabhadra arose from the samādhi of all three times," etc. This also has two meanings: namely, the samādhi contains the three times, and it enters pervasively into the three bounds [of time]. (4) These preceding three levels merge and contain into one, Samantabhadra's samādhi being unimpeded and sovereign, because these three are stated to be one samādhi and are not separated from one another. (5) In the above ocean of samādhis equal to dust motes, etc., any single one possesses all samādhis, each embracing the ten directions and exhausting the three times. (6) As with one samādhi, all are likewise so. (7) Within any single dust mote, one sees Samantabhadra's perfectly luminous samādhi, each subsuming the ten directions and also exhausting the three bounds [of time]. (8) As within one dust mote, all the paths of dust motes are also like this. (9) In any single thought-moment, there is Samantabhadra entering samādhis equal to dust motes, each embracing the paths of dust motes, exhausting the lands of the ten directions, and exhausting the nine times and ten times, etc. (10) As in one thought-moment, in all other thought-moments throughout the earlier and later bounds, all the oceans of kalpas are also like this. Taking these ten levels as a model, all other stages, as well as teachings, meanings, principles, and phenomena, etc., should be considered accordingly. The division on entering samādhi is finished.