新華嚴經論 30.6

30.6

第十「爾時」已下有十段經，說十種三昧自在分。於此文中，初普光明三昧中，約分為四門：一釋三昧名、二明三昧之體用、三舉三昧之境界、四隨文釋義。一釋三昧名者，何故名為普光明三昧？三者正也。昧云定也，識心不現名之為昧。正智遍周名之為普也。照迷破惑名之為光。法無不達名之為明。二明三昧之體用者，明此三昧以法身根本智為體，十種無盡智為用。以此義故，佛自說三昧之名，普賢說三昧之用。三舉三昧之境界者，於此初三昧中略舉境界分，以三千大千世界為一蓮華，現身遍此蓮華之上結加趺坐。於其身中復現三千大千世界，其中有百億四天下，一一四天下現百億身，一一身入百億百億三千大千世界，於彼世界一一四天下現百億百億菩薩行，一一菩薩修行生百億百億決定解，令百億百億根性圓滿，一一根性成百億百億菩薩法不退業。然所現身非一非多，入定出定無所錯亂，如是後倍後倍增廣，具如經說。此是初三昧之境界，意明身土重重重重相入遍周廣大無盡限故。四隨文釋義者，於此段中略舉十義。一普賢菩薩承如來旨說此三昧不自己功。旨者意也。二重舉三昧名。三舉菩薩十種無盡智。四明如是菩薩能發十種無邊心。五明是菩薩有十種入三昧差別智。六明十種入三昧善巧智。七舉羅睺阿修羅王不壞本身現變化身喻。八明菩薩深達心法如幻法門。九明比丘觀察內身不淨不壞本身如故喻。十明菩薩住此三昧觀察法身，見諸世間及世間法普入其身。如上修學普光明三昧，以觀法身根本智為體，以十無盡智為用，以發十無邊心為所行之行，以十種入三昧差別智為三昧同別自在之力，以十種入三昧善巧智令三昧身一多佛剎眾生剎現在身內不廢自身常復如故，復於身內現無量身度眾生及供養諸佛。如下文云「住此三昧觀察法身，見諸世間普入其身。」於中明見一切世間及世間法，於諸世間及世間法皆無所著，為以法身性自無內外大小中邊量故，法如是見故，法如是無著故。為從法身無性無相理所現世間及世間法皆如影幻體故，為世間及世間法皆法身一味無二相故，所有報境皆如影像重重不礙故。如羅睺阿修羅王者，明能攝日光令世生惱。以羅云攝，睺云惱也。阿修羅，云無天妙戲故。於中化事，如經自明。

Tenth, the ten sections of the sūtra from 'At that time' onward explain the division of the sovereign mastery of the ten kinds of samādhis. Within this text, regarding the first, the Universal Light Samādhi, it is divided into four headings: first, explaining the name of the samādhi; second, clarifying the essence and function of the samādhi; third, adducing the realm of the samādhi; fourth, explaining the meaning following the text. First, explaining the name of the samādhi: why is it called 'Universal Light Samādhi'? 'San' (sam-) means correct. 'Mei' (ādhi) means concentration; when the conscious mind does not manifest, it is called 'mei'. Correct wisdom universally pervading is called 'universal'. Illuminating delusion and shattering confusion is called 'light'. Leaving no phenomenon unpenetrated is called 'illumination'. Second, clarifying the essence and function of the samādhi: it clarifies that this samādhi takes the fundamental wisdom of the dharmakāya as its essence, and the ten kinds of inexhaustible wisdom as its function. Because of this meaning, the Buddha himself spoke the names of the samādhis, and Samantabhadra spoke the functions of the samādhis. Third, adducing the realm of the samādhi: in this first samādhi, briefly adducing the division of its realm, it takes the trichiliocosm as a single lotus flower, manifesting a body pervading atop this lotus flower sitting cross-legged. Within that body, it further manifests the trichiliocosm, wherein there are ten billion sets of four continents; in each and every set of four continents it manifests ten billion bodies, each body entering ten billion times ten billion trichiliocosms, and in those worlds, in each and every set of four continents, it manifests ten billion times ten billion bodhisattva practices, each bodhisattva practice generating ten billion times ten billion resolute understandings, bringing ten billion times ten billion faculties to perfection, each faculty accomplishing ten billion times ten billion non-retrogressing karmas of the bodhisattva Dharma. Yet the bodies manifested are neither one nor many, and entering concentration and emerging from concentration are without any confusion; increasing and expanding twofold and twofold like this afterward, it is fully as the sūtra explains. This is the realm of the first samādhi; its intended meaning is that bodies and lands interpenetrate layer upon layer, universally pervading without vast and inexhaustible limit. Fourth, explaining the meaning following the text: within this section, ten meanings are briefly adduced. 1. Samantabhadra Bodhisattva received the Tathāgata's intention to speak this samādhi, not taking the credit for himself; 'zhi' means intention. 2. Reiterating the name of the samādhi. 3. Adducing the bodhisattva's ten kinds of inexhaustible wisdom. 4. Clarifying that such a bodhisattva can generate ten kinds of boundless minds. 5. Clarifying that this bodhisattva has ten kinds of discriminating wisdom for entering samādhi. 6. Clarifying the ten kinds of skillful wisdom for entering samādhi. 7. Adducing the simile of Rāhu, the asura king, who without destroying his original body manifests transformed bodies. 8. Clarifying the bodhisattva's deep penetration of the Dharma gate that mental phenomena are like illusions. 9. Clarifying the simile of a monk contemplating the impurity of his internal body without destroying his original body as it was. 10. Clarifying that a bodhisattva abiding in this samādhi contemplates the dharmakāya, seeing all realms and mundane phenomena universally enter his body. Cultivating and training in the Universal Light Samādhi as above takes contemplating the fundamental wisdom of the dharmakāya as essence, takes the ten inexhaustible wisdoms as function, takes generating the ten boundless minds as the practice to be performed, and takes the ten kinds of discriminating wisdom for entering samādhi as the power of the identical and distinct sovereign mastery of samādhi; it uses the ten kinds of skillful wisdom for entering samādhi to cause the samādhi body—with one or many Buddha lands and sentient being lands appearing within the body—not to abolish its own body, which always remains as it was, and further manifests measureless bodies within the body to cross over sentient beings and make offerings to all Buddhas. As the text below states: 'Abiding in this samādhi, contemplating the dharmakāya, he sees all realms universally enter his body.' In this, it clarifies seeing all realms and mundane phenomena while remaining unattached to all realms and mundane phenomena, because the nature of the dharmakāya originally has no measure of inside, outside, large, small, middle, or extreme; because phenomena are seen thus; and because phenomena are thus free of attachment. This is because the realms and mundane phenomena manifested from the principle of the dharmakāya's absence of nature and absence of marks are all of the nature of shadows and illusions; because realms and mundane phenomena are all of the single flavor of the dharmakāya without dual marks; and because all resultant realms are like reflections, layer upon layer without obstruction. As for Rāhu, the asura king, this clarifies being able to seize the sunlight and cause the world to suffer distress; for 'luo' (rā-) means to seize, and 'hou' (-hu) means distress. 'Asura' means having no celestial wondrous sport. The transformative matters within this are self-evident from the sūtra.