新華嚴經論 28.24

28.24

第二段中有八行半經，明此位菩薩入此識位之中，即得十種三昧及一切三昧。其初離垢三昧者，云正定也。明此地悉離染淨涅槃、悲智功用不均平垢故，名離垢三昧。不同三乘離生死取涅槃及淨土垢故，亦不同下地菩薩調治智悲生死涅槃萬行未自在垢故。此地菩薩離如是垢故，名為離垢三昧。明以法界無作智印諸境界無非智境，更無能所生死涅槃染淨等障故，名離垢三昧。又三之言正者，明一止即是正字故，明此地菩薩以一大普光明智性自無依曰止，恒以此智常照諸境名之曰正。昧之云定者，以智利生，不迷諸見，名之為定。明從初修諸方便助菩提分，至此地所作功行、無功習氣亦無故，名離垢三昧。又云三昧者，正受，以明此位以無依住無功智任自遍周故，名離垢三昧故，此名無功之智任自遍周故。入法界差別三昧者，是無功用智任運隨用，應事施設為是差別智故。明用不離體，不離無作根本智故。莊嚴道場三昧者，有諸佛成道轉法輪處，遍至其中身行及以眾寶莊嚴故。一切種華光三昧者，放光照燭一切眾生故。海藏三昧者，明含藏眾法故，如海具十德喻等。海印三昧者，以大智海印性自圓明清淨無垢印，三世諸境界咸現其中。虛空界廣大三昧者，明法空智體所照自體無限邊故。觀一切法自性三昧者，明以智觀照諸法無自性無他性自在故。知一切眾生心行三昧者，以智知根，隨根濟度故。一切佛皆現前三昧者，明此離垢三昧與體性三昧，並與一切諸佛同一體相故。如是等已下，總舉無數三昧皆現在前。菩薩於此一切三昧若入若起皆得善巧者，明一身入多身起、多身入一身起。又起中入、入中起。又於一三昧中，分別多眾生心行所行多三昧境界，教多眾生而不失時。最後三昧名受一切勝職位者，此是十地智滿行周，平等無作大悲任運處世利眾生定。如是眾多三昧，皆從體性無作法身法界普光明智寂用無礙三昧起故。如是三昧，非是三乘修寂靜者、求出三界者、樂生淨土者之境界；是達一切無明便成大智，是便以一切眾生身土微塵總含佛國者之境界。此寂用無依大智三昧，是一切諸佛根本智體無盡藏王，能隨一切眾生無限情意化不失時，然無作者故。

In the second part, there are eight and a half lines of sūtra text, explaining that when the bodhisattva of this stage enters this stage of consciousness, they immediately attain ten samādhis and all samādhis. The first, the stainless samādhi (samādhi of leaving defilement), is called correct concentration. It explains that this ground leaves completely behind the defilements of defilement versus purity, of nirvāṇa, and of an uneven balance between the functioning of compassion and wisdom; hence it is called the stainless samādhi. It is not like the defilement of the three vehicles in departing from birth and death and taking hold of nirvāṇa and a pure land; nor is it like the defilement of bodhisattvas of the lower grounds whose myriad practices of disciplining wisdom and compassion, birth and death, and nirvāṇa have not yet become sovereign. Bodhisattvas of this ground leave such defilements behind; hence it is called the stainless samādhi. It explains that using the unconditioned wisdom of the dharmadhātu to seal all perceptual spheres, none is not the realm of wisdom; there are no longer any hindrances of subject and object, birth and death, nirvāṇa, defilement, purity, and the like; hence it is called the stainless samādhi. Furthermore, as for the term san (three) [meaning] correct (zheng): one stop (zhi) constitutes the character zheng (correct); this explains that the bodhisattva of this ground takes the great, universally illuminating nature of wisdom, which is inherently without reliance, as "stop," and constantly uses this wisdom to illuminate all perceptual spheres, which is called "correct." As for mai [meaning] concentration (ding): utilizing wisdom to benefit beings without being deluded by various views is called "concentration." This explains that from initially cultivating the various expedients that aid the factors of awakening down to this ground, the effort exerted and the habit-energies of effortlessness are also non-existent; hence it is called the stainless samādhi. Furthermore, it is said that samādhi is correct reception (samāpatti), explaining that this stage, with unconditioned wisdom that abides without reliance, spontaneously pervades everywhere; hence it is called the stainless samādhi, which is designated as unconditioned wisdom spontaneously pervading everywhere. The samādhi of entering the distinctions of the dharmadhātu is effortless wisdom functioning spontaneously according to application, setting forth provisions in response to matters, because it is discriminating wisdom. It explains that function does not depart from essence, nor does it depart from unconditioned fundamental wisdom. As for the samādhi of adorning the bodhimaṇḍa: wherever all Buddhas attain enlightenment and turn the wheel of Dharma, they arrive everywhere in bodily practice and adorn them with various jewels. As for the samādhi of the radiance of all kinds of flowers: it emits light that illuminates all sentient beings. As for the ocean-treasury samādhi: it explains that it contains and stores all phenomena, just as the ocean possesses the ten virtues, and so forth. As for the ocean-seal samādhi: with the inherently perfect, luminous, pure, and undefiled seal of the ocean of great wisdom, the perceptual spheres of the three periods of time all appear within it. As for the vast samādhi of the space realm: it explains that the essence itself illuminated by the wisdom-essence of the emptiness of phenomena is limitless and boundless. As for the samādhi of contemplating the intrinsic nature of all phenomena: it explains that by using wisdom to contemplate that all phenomena are devoid of intrinsic nature and other-nature, one is sovereign. As for the samādhi of knowing the mental actions of all sentient beings: with wisdom one knows their faculties and delivers them according to their faculties. As for the samādhi in which all Buddhas appear before one: it explains that this stainless samādhi and the essential-nature samādhi share one and the same substance and characteristic with all Buddhas. From "and so forth" onward, it generally mentions that countless samādhis all appear before them. As for the bodhisattva possessing skillfulness in both entering and emerging from all these samādhis: it explains entering in one body and emerging in many bodies, entering in many bodies and emerging in one body. Moreover, emerging within entering, and entering within emerging. Furthermore, within a single samādhi, one discerns the mental actions of many sentient beings and the spheres of many samādhis practiced by them, teaching many sentient beings without missing the proper time. The final samādhi is called receiving all supreme offices: this is the concentration in which, with wisdom fulfilled and practice complete on the tenth ground, equal and unconditioned great compassion spontaneously abides in the world to benefit sentient beings. Such numerous samādhis all arise from the samādhi of the unhindered stillness and function of the universally illuminating wisdom of the unconditioned dharmakāya and dharmadhātu of the essential nature. Such samādhis are not the realm of those of the three vehicles who cultivate quiescence, seek to escape the three realms, or delight in rebirth in a pure land; they are the realm of those who, thoroughly penetrating that all ignorance is directly great wisdom, directly take all sentient beings' bodies and lands down to atoms to completely encompass the Buddha lands. This great wisdom samādhi of stillness and function without reliance is the inexhaustible treasury-king of the fundamental wisdom-substance of all Buddhas, able to conform to the limitless sentiments and intentions of all sentient beings to teach and transform them without missing the proper time, yet without an agent.