新華嚴經論 26.38

26.38

第三一段長行有七行半經，分為四段。一「佛子菩薩住此地」已下至「淨治此地」有五行半經，明得十種三昧分。二「是菩薩得此三昧」已下有一行半經，明得十大三昧，超過二乘地分。此應云超過三乘地，為此學三乘人等共譯此經，不善知教意，但云超過二乘，不云超過三乘。若也但過二乘者，如此經云「一切世間群生類，尠有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能信此法為甚難。」若此地但超過二乘者，此四乘義若為安置？何得一部經義，前後義意不相貫通？只為三乘之種智迷，誤顯聖旨。後有善達君子，無依此言，應云超過三乘，不可云二乘也。經云「菩薩住此地入菩薩善觀擇三昧」者，明此位菩薩入觀擇諸三昧，次第是色界定、是無色界，是聲聞、是緣覺，是三乘定、一乘定。善擇義三昧者，明善簡擇世間義、出世間義，是正義、是邪義。最勝慧三昧者，是一乘佛慧故。分別義藏三昧者，是小乘藏、是大乘藏、是一乘藏。如實分別義三昧者，如實知諸法不妄解故。善住堅固根三昧者，無退轉故。智慧神通門三昧者，以此智慧能起種種神通法門故。法界業三昧者，心境動止無不真故。如來勝利三昧者，無心無思，智隨三世教化眾生而無往來之相故。種種義藏三昧者，都含萬法，無不達也。生死涅槃三昧者，明以涅槃常寂滅法而有生死，常以生死以為涅槃，二俱無體性故，寂用一真故，無我無人智能隨俗利群生故。已下總結，如文自具。

The third section of prose has seven and a half lines of sūtra text, divided into four passages. First, from 'O son of the Buddha, when a bodhisattva abides in this ground' down to 'purifies this ground,' there are five and a half lines of sūtra text, clarifying the attainment of the ten kinds of samādhis. Second, from 'when that bodhisattva attains these samādhis' down, there is one and a half lines of sūtra text, clarifying the attainment of the ten great samādhis, surpassing the stage of the two vehicles. Here it should say 'surpassing the stage of the three vehicles.' Because those who studied the three vehicles jointly translated this sūtra, they did not properly understand the intent of the teaching, so they only said 'surpassing the two vehicles' and did not say 'surpassing the three vehicles.' If it only surpassed the two vehicles, then as this sūtra says: 'Among all classes of living beings in the world, few wish to seek the śrāvaka path; those who seek pratyekabuddhahood are fewer still; those who seek the Great Vehicle are extremely rare. Seeking the Great Vehicle is still relatively easy; being able to believe in this Dharma is exceedingly difficult.' If this ground only surpassed the two vehicles, how could the meaning of these four vehicles be accommodated? How could the meaning of an entire sūtra fail to be coherent between earlier and later passages? It was simply because the intellectual capacity of the three vehicles was deluded, erroneously presenting the sacred intent. If there are noble persons in later times who thoroughly understand, let them not rely on these words: it should say 'surpassing the three vehicles,' and one must not say 'the two vehicles.' The sūtra says: 'When a bodhisattva abides in this ground, he enters the bodhisattva samādhi of skillful investigation.' This clarifies that the bodhisattva in this stage enters and investigates various samādhis: in succession, whether it is a concentration of the form realm or the formless realm, of a śrāvaka or a pratyekabuddha, a three-vehicle concentration or the One Vehicle concentration. 'The samādhi of skillful selection of meaning' clarifies skill in distinguishing worldly meaning and world-transcending meaning, correct meaning and perverse meaning. 'The samādhi of supreme wisdom' is because it is the Buddha-wisdom of the One Vehicle. 'The samādhi of distinguishing the treasury of meanings' is [distinguishing] whether it is the Small Vehicle treasury, the Great Vehicle treasury, or the One Vehicle treasury. 'The samādhi of distinguishing meaning in accordance with reality' is because one knows all dharmas in accordance with reality without erroneous understanding. 'The samādhi of firmly abiding in steadfast faculties' is because there is no regression. 'The samādhi of the gateway of wisdom and supernatural powers' is because through this wisdom one is able to give rise to various Dharma gateways of supernatural powers. 'The samādhi of the activities of the dharmadhātu' is because every movement and stillness of mind and objects is completely real. 'The samādhi of the Tathāgata's superior benefit' is because, being without mind and without thought, wisdom follows the three times to teach and transform sentient beings without any mark of coming or going. 'The samādhi of the treasury of various meanings' comprehensively encompasses the myriad dharmas, understanding them all. 'The samādhi of saṃsāra and nirvāṇa' clarifies that through the constantly quiescent dharma of nirvāṇa there is saṃsāra, and constantly taking saṃsāra as nirvāṇa, both lack self-essence; quiescence and function are a single reality, and selflessness and personlessness wisdom is able to accord with worldly convention to benefit all sentient beings. The general conclusion below is as the text itself contains.