新華嚴經論 26.14

26.14

第六段中有六行半經，明得十空三昧現前分。自性空三昧者，不由修作，任理無功而自現故。此云正定，三者正也，昧者定也。何故以三為正？凡為作法，以三度為正。昧者，情識不現，名之為昧。正智現前，名之為三。又三者正也。何以故？以三為陽故正也。如十一月一陽生，十二月二陽生，正月三陽生為正月，以寅為木、為日、為火也。以火生於寅，又以日為智。以十二月正月為艮、為山、為止、為門闕、為小男、為童蒙，是故聖者取之為法表。正月三陽已生，以從艮止而生火也，明從定為止，發起無作正智慧，明是入道啟蒙之門闕故。艮為童蒙，以明童蒙心止，能啟大智慧日光明故。云三者正也，昧者定也。以五蘊冥昧，即正智便現，又一止是正字，以一心止，其道正故，故止一處無事不辦。第一義空三昧者，過一切有為無常法故。第一空三昧者，明創過上二界息想定，亦過聲聞、緣覺、淨土三乘淨穢之定。又十方萬像一性，名第一空三昧。大空三昧者，過世情所識空，過三乘住無作空也，得意生身故。合空三昧者，明與十方凡聖有情無情合故。起空三昧者，明寂用自在故。如實不分別空三昧者，明無情識故，示現根所見故。不捨離空三昧者，示現遠離過惡故。離不離空三昧者，處世界如蓮華居水故。以此十二昧為首，皆不離空、無作、無願三三昧門為體，百千二昧總從此起。

The sixth section, consisting of six and a half lines of the sūtra text, explains the section on attaining the manifestation of the ten samādhis of emptiness. The samādhi of intrinsic emptiness does not depend on cultivation or action, but spontaneously manifests effortlessly in accord with principle. Here it is called "correct concentration" (zhèngdìng): "three" (sān) means correct (zhèng), and "mèi" means concentration (dìng). Why is "three" taken as correct? Whenever an action or ritual is performed, taking three measurements is regarded as correct. As for mèi, when emotional consciousness does not manifest, it is termed mèi. When correct wisdom manifests before one, it is called sān. Furthermore, "three" means correct. Why? Because three is yang, hence it is correct. For example, in the eleventh month one yang arises; in the twelfth month two yang arise; in the first month three yang arise to become the first month, taking the tiger (yín) as wood, as the sun, and as fire. Because fire is born in yín, and the sun is also taken as wisdom. Taking the twelfth month and first month as gèn, as mountain, as stopping, as the gateway, as the youngest son, and as the uncultivated youth—therefore the sage takes them as emblems of the Dharma. In the first month the three yang have already arisen, because from gèn stopping fire is born; this explains that from concentration as stopping, uncreated correct wisdom is generated, showing that this is the gateway for entering the path and enlightening the uncultivated. Gèn is the uncultivated youth, showing that when the mind of the uncultivated youth stops, it can open up the great sunlight of wisdom. Thus it is said that sān is correct and mèi is concentration. When the five aggregates are obscured and darkened, correct wisdom then manifests; moreover, one "stop" (zhǐ) forms the character for "correct" (zhèng), for when the one mind stops, its path is correct; hence "when stopped in one place, there is no matter that cannot be accomplished." The samādhi of supreme emptiness transcends all conditioned and impermanent phenomena. The samādhi of foremost emptiness explains that it newly transcends the concentration of resting thoughts in the two higher realms, and also transcends the concentrations of purity and defilement belonging to the three vehicles of the śrāvakas, pratyekabuddhas, and pure lands. Furthermore, the single nature of the myriad phenomena throughout the ten directions is called the samādhi of foremost emptiness. The samādhi of great emptiness transcends the emptiness cognized by worldly sentiment and transcends the three vehicles' dwelling in uncreated emptiness, because one attains the mind-made body. The samādhi of unified emptiness explains that it unifies with the sentient and insentient, ordinary beings and sages of the ten directions. The samādhi of arising emptiness explains that quiescence and function are completely unhindered. The samādhi of emptiness of true non-discrimination explains that because there is no emotional consciousness, it manifests what the faculties perceive. The samādhi of emptiness of non-abandonment manifests the transcendence of faults and evils. The samādhi of emptiness of neither separation nor non-separation means abiding in the world like a lotus flower dwelling in water. With these ten samādhis as foremost, they all take non-separation from the three samādhi gates of emptiness, signlessness, and wishlessness as their essence; the hundreds of thousands of samādhis all arise from these.