新華嚴經論 30.10

30.10

第四清淨深心行三昧者，於此段中三門如前。一釋三昧之名者，何故名為清淨深心行三昧？以菩薩已修空無相之理智，得身如理智遍周之身，起前理智遍周之身，以善巧智加行深心供養，隨所供養一切諸佛香華蓋等十事而心不壞，法身智身無作無想，是故以立其名。二釋三昧之體用者，以法身根本智為體，起方便善巧智，興十事供養等眾生數佛為用。三隨文釋義者，二義如前。一長科經意者，於此段中科為四段。一「佛子」已下有一行經，明普賢菩薩重舉三昧之名。二「佛子此菩薩」已下至「不分別如來出世及涅槃相」有十八行半經，明以香華蓋等十事供養等眾生數諸佛分。三「佛子如日中陽焰」已下至「皆是想心之所分別」有七行經，明舉日中陽焰喻菩薩得知如來出興滅度分。四「佛子此三昧」已下至「善巧智」有十行經，明入三昧如夢中所見境界憶念不忘為人善說喻分。四隨文釋義者，其義如文自具，但入觀者善得其宜，先須入無思無心定，得法身之理、稱虛空之性，方可於根本智方便智興供養心，起止俱亡，須得自在稱理智而為之也。若但修空無相法身，即於智不能起用。若但一向生想，不見無相法身，即純是有為。一一依此十定次第方便，一一經文自具明矣。

Fourth, the samādhi of the practice of a pure deep mind: in this section, the three divisions are as before. First, concerning explaining the name of the samādhi: why is it named the 'samādhi of the practice of a pure deep mind'? Because the bodhisattva has already cultivated the principle and wisdom of emptiness and signlessness, attained a body that is all-pervasive like principle and wisdom, and giving rise to the previously mentioned all-pervading body of principle and wisdom, applies the deep mind through skillful wisdom to make offerings—accompanying all the Buddhas who are offered the ten items such as incense, flowers, and canopies—yet the mind is unruined, and the dharmakāya and wisdom-body remain uncreated and thoughtless; hence it is named on this basis. Second, concerning explaining the essence and function of the samādhi: it takes the fundamental wisdom of the dharmakāya as essence, and gives rise to expedient skillful wisdom, raising offerings of ten items to as many Buddhas as there are sentient beings, as function. Third, concerning interpreting the meaning following the text: the two points are as before. First, broadly outlining the sūtra's meaning: in this section it is outlined into four sections. 1. From 'O sons of the Buddha' onwards, there is one line of the sūtra, explaining that Samantabhadra Bodhisattva reiterates the name of the samādhi. 2. From 'O sons of the Buddha, this bodhisattva' onwards down to 'does not discriminate the marks of the Tathāgata's appearance in the world and nirvāṇa,' there are eighteen and a half lines of the sūtra, explaining making offerings of the ten items such as incense, flowers, and canopies to as many Buddhas as there are sentient beings. 3. From 'O sons of the Buddha, just as a midday mirage' onwards down to 'are all discriminated by the conceptual mind,' there are seven lines of the sūtra, explaining the simile of a midday mirage to illustrate that the bodhisattva knows the Tathāgata's appearance in the world and passing away. 4. From 'O sons of the Buddha, this samādhi' onwards down to 'skillful wisdom,' there are ten lines of the sūtra, explaining the simile of entering samādhi being like remembering without forgetting the realms seen in a dream and skillfully explaining them to others. Fourth, interpreting the meaning following the text: its meaning is complete in the text itself. However, one who enters this contemplation must skillfully attain its proper balance: one must first enter the concentration of non-thought and non-mind, realize the principle of the dharmakāya, and accord with the nature of empty space; only then can one, in fundamental wisdom and expedient wisdom, give rise to the mind of making offerings. When both arising and ceasing are extinguished, one must attain sovereignty and act in accordance with principle and wisdom. If one only cultivates the empty, signless dharmakāya, then one cannot give rise to the function of wisdom. If one only generates thoughts exclusively without seeing the signless dharmakāya, then it is purely conditioned. Following the sequence and expedients of these ten concentrations one by one, each is clearly explained in the sūtra text itself.