新華嚴經論 30.5

30.5

第九四十五行經，明如來令普賢演說十大三昧。於此中復分為八段。一「爾時如來」已下至「當得出離」有四行半經，明佛令普賢說十大三昧。二「何者為十」已下至「無礙輪三昧」可有六行經，明如來先自說十三昧名分。三「此十大三昧」已下至「當說現說」可有一行半經，明此三昧十方三世諸佛共同所說分。其三昧名如來自說者，意明如來是三昧之體，令普賢說三昧之功用者，明普賢是三昧之用，以明佛果位中體用圓滿故。此約體名佛，用是普賢，此位會體用自在故。四「若諸菩薩」已下至「名一切法自在」可有四行半經，明佛歎若聞此三昧愛樂修行，名得佛自在分。五「此菩薩」已下至「普了一切佛所說」有九行半經，明修學此十三昧者，得於一切法無所著，自在善巧轉佛法輪分。六「此是諸菩薩法相門」已下至「是以佛神力嚴淨一切世界門」有五行半經，明佛歎修此十三昧能入十種法門分。七「若菩薩入此三昧」已下至「示現種種廣大神通」有十二行半經，明佛歎若入此三昧得大方便利用，示現成佛，不捨修菩薩行分。八「是故」已下一行半經，明如來勸令普賢說此十三昧德用自在分。其中文義，如經自明。如此〈十定品〉已後十一品經意，以十地中所得出世大悲智，成處世大悲智，令差別智圓滿自在，方成普賢行具足。以出世悲智是佛果，處世差別智悲是普賢行、是菩薩道，至〈出現品〉二行方終。

Ninth, the forty-five lines of the sūtra explain the Tathāgata bidding Samantabhadra expound the ten great samādhis. Within this, it is further divided into eight sections. First, the four and a half lines of the sūtra from 'At that time, the Tathāgata' down to 'shall attain transcendence' explain the division where the Buddha bids Samantabhadra explain the ten great samādhis. Second, the approximately six lines of the sūtra from 'What are the ten?' down to 'the unhindered wheel samādhi' explain the division where the Tathāgata himself first states the names of the ten samādhis. Third, the approximately one and a half lines of the sūtra from 'These ten great samādhis' down to 'will explain, and are now explaining' explain the division where these samādhis are jointly spoken by all Buddhas of the ten directions and the three times. That the names of the samādhis were spoken by the Tathāgata himself indicates that the Tathāgata is the essence of the samādhis; that he bade Samantabhadra explain the efficacy and function of the samādhis clarifies that Samantabhadra is the function of the samādhis, in order to clarify that within the stage of the fruit of buddhahood, essence and function are consummate. In this regard, according to essence it is termed 'Buddha', and function is 'Samantabhadra'; this stage unites essence and function with sovereign mastery. Fourth, the approximately four and a half lines of the sūtra from 'If bodhisattvas' down to 'is called sovereign mastery over all phenomena' explain the division where the Buddha praises that if one hears of these samādhis, takes joy in them, and practices them, this is called attaining the Buddha's sovereign mastery. Fifth, the nine and a half lines of the sūtra from 'This bodhisattva' down to 'universally understands all that is spoken by the Buddhas' explain the division where those who cultivate and train in these ten samādhis attain freedom from attachment to all phenomena and turn the wheel of the Buddha's Dharma with sovereign mastery and skill. Sixth, the five and a half lines of the sūtra from 'These are the gates of the Dharma characteristics of bodhisattvas' down to 'is the gate of adorning and purifying all worlds by the Buddha's spiritual power' explain the division where the Buddha praises that cultivating these ten samādhis enables entry into ten kinds of Dharma gates. Seventh, the twelve and a half lines of the sūtra from 'If a bodhisattva enters this samādhi' down to 'manifests various vast spiritual penetrations' explain the division where the Buddha praises that if one enters this samādhi, one attains great skillful means and efficacious functions, manifesting the attainment of buddhahood without abandoning the cultivation of bodhisattva practice. Eighth, the one and a half lines of the sūtra from 'Therefore' onward explain the division where the Tathāgata encourages and bids Samantabhadra speak of the sovereign mastery of the virtues and functions of these ten samādhis. The meaning within the text is self-evident from the sūtra. In this way, the meaning of the eleven chapters of the sūtra from the 'Chapter on the Ten Concentrations' onward is that by using the supramundane great compassionate wisdom attained within the ten grounds, one accomplishes the worldly great compassionate wisdom, bringing discriminating wisdom to consummate sovereign mastery, only after which the practices of Samantabhadra are fully perfected. Because supramundane compassionate wisdom is the fruit of buddhahood, and worldly discriminating wisdom and compassion are the practice of Samantabhadra and the bodhisattva path, it is only at the 'Chapter on the Manifestation [of the Tathāgata]' that the two practices finally reach their completion.